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Ih^J 


THEOLOGICAL    SEMINARY, 
Princeton,  N.  J. 


Cane 9  aiylsioh... 
%         SheJf^  Section  L 


No,.-. 


$^971 


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k^- 


^    V 


SERMONS 


ow 


VARIOUS    SUBJECTS, 

EVANGELICAL,   DEVOTIONAL  aitd  PRACTICAL, 

ADAPTED  TO  THE  PROMOTION  OV 

CHRISTIAN  PIETY,   FAMILY  RELIGION, 
AND  YOUTHFUL  VIRTUE. 


By  JOSEPH  LATHROP,  d.  d. 

PASTOR  OF  THE  FIRST  CHURCH  IN  WESTSPRINGFISID. 


SECOJSTD  EDITIOJV, 

i^SVISED,    CORRECTED    AND    XNLARGK*. 


PUBLISHED    AT    WORCESTER    : 

BY    ISAIAH     THOMAS,    Jun. 

'8»ID  AT  HIS  RESPECTIVE  BOOKSTORES  IN  BOSTON  AND  WORCISTEK- 
THOMAS    DICKMAN,    VRINTER 1809. 


Dislrici  of  Massachusetts  :  to  wit 
*,. s* 


'E  IT  REMEMBERED,   That  Oil  the  Sccond  Day 

©f  *^eptember,  in  the  Thirtyfourth  Year  of  the  Independence  of  the  United 
States  of  America,  Isaiah  Thomas,  Junior,  of  tke  said  District,  has  depos. 
ited  in  rhis  Office  the  Title  of  a  Book,  the  Right  whereof  he  claims  as  Pro- 
prietor, in  the  Words  following,  to  luit  :  "  Sermons  on  various  subjects  j 
Evangelical,  Devotional  and  Praciical.  Adapted  to  the  promotion  of  Chris- 
tian Piety,  Family  Religion,  and  Youthful  Virtue.  By  Jos^pii  LATHRor, 
D.  D.  Pastor  of  the  First  Church  ia  Wcstspringficld." 

In  Conformity  to  the  Act  of  the  Congress  of  the  United 

States,  intituled,  "  An  Act  for  the  Encouragement  of  learning,  by  securing 
the  Copies  of  Maps,  Charts  and  Books,  to  the  Authors  and  Proprietors  of 
such  Copies,  during  the  Times  therein  mentioned  ;"  and  also  to  an  Act  in- 
tituled, "  An  Act  supplementary  to  an  Act,  intituled,  An  Act  for  the  En- 
couragement of  Learning,  by  securing  the  Copies  of  Maps,  Charts  and  Books, 
to  the  Authors  and  Proprietors  of  such  Copies  during  the  times  therein  mcn- 
ttoned  ;  and  extending  the  Benefits  thereof  to  the  hrts  of  Designing^  Ea- 
graving  and  Etching  Historical,  and  other  Prints." 

WILLIAM  S    SHAW, 
CUrh  |f  M«.  Piitrict  of  MMiiafkMseltf. 


PREFACE 

TO  TH5 

SECOND   EDITION. 


*tHE  Author  of  thefollo'wing  luork,  luhen  he 
learned^  that  the  three  first  volumes  were  out  of 
prints  and  that  another  Edition  nvas  requested  by 
the  public  and  intended  by  the  publisher^  carefully 
re'uised  them^  and  made  such  corrections,  as  ap- 
peared to  be  requisite.  These  three  volumes  go 
forth  accompanied  with  the  two  others  which  were 
recently  printed,  so  that  the  whole  %vork  now  be- 
comes complete y  in  five  volumes. 

To  the  two  first  volumes  are  added  several  Ser- 
mons not  before  printed j  which  are  at  the  end  of 
the  volumes^  and  are  on  such  subjects  as  were 
deemed  most  interesting. 

In  the  third  volume j  which  embraces  the  whole 
Epistle  to  the  Ephesians,  there  is  prefixed  to 
leach  Sermon  an  appropriate  title^  and  to  the  vol- 
ume itself  a  complete  table  of  contents  ;  and  thus 
an  omission,  before  justly  complained  of  is  sup- 
plied. 

The  candor,  with  which  this  work  has  been  re- 
ceived by  the  public,  is  acknowledged  voith  respect- 
ful  gratitude.  It  is  hoped,  that  the  work  has  been^ 
and  still  may  be,  useful  to  the  attentive  reader. 
Inaccuracies  of  composition,  candor  will  readily 


iy  PREFACE. 

excuse.  If  there  he  any  material  errors  in  senti- 
ment^  'which^  it  is  hopedy  there  are  noty  for  these 
no  excuse  is  requested. 

The  iDhole  is  commended  to  the  blessing  of  God 
and  to  the  serious  attention  of  the  readers,  by  the 

AUTHOR. 

P.  S.  It  is  in  contemplation  to  collect  and  repub- 
lishy  in  a  volume  suited  to  accompany  these,  the 
Author''s  Occasional  Sermons.  If  the  design 
should  be  prose cutedy  the  Sermons  will  be  revised 
and  corrected. 


CONTENTS. 


SERMON  I. 
Christ's  Miracles  recorded  that  Men  might  believe, 

SERMON  II. 
Credibility  and  Importance  of  the  Gospel  Report. 

SERMON  III.  ^^ 

The  Guilt  and  Danger  of  Unbelief,  zf.^ 

SERMON  IV. 
Pilate's  Indifference  to  the  Truth. 

SERMON  V. 
Guilt  of  those  who  strengthen  the  Wicked. 

SERMON  VI. 
Destruction  of  those  who  despise  the  Gospel. 

SERMON  VII. 
The  subject  of  Sermon  VII,  continued. 

SERMON  VIII. 
Cure  and  Conversion  of  Naaman  the  Syrian  Leper. 

SERMON  IX. 
The  First  Fruits  unto  Christ. 

SERMON  X. 
The  Uncertainty  of  the  Way  of  the  Wicked. 

SERMON  XI. 
A  Paralytic  healed  on  the  Faith  of  others. 

SERMON  XII. 
The  Vial  poured  into  the   Sun  considered  in  ac- 
commodation to  the  Present  Times. 

SERMON  XIII. 
Religion  essential  in  the  Love  of  our  Country. 

•if 


iv  CONTENTS. 

SERMON  XIV. 
The  influence  of  Religion  to  enlarge  the  Mind. 

*.  SERMON   XV. 

The  changing  Nature  of  Worldly  Things. 

SERMON  XVI. 
The  infamous  Character  of  the  Churl. 

SERMON  XVII. 
Different  Effects  of  a  similar  Education  illustrated. 

SERMON  XVIII. 
The  Dovelike  Descent  of  the  Spirit  on  Christ. 

SERMON  XIX. 
The  subject  of  Sermon  XVIII,  improved. 

SERMON  XX. 
Parting  with  Friends  a  painful  Trial. 

SERMON  XXI. 
Thankfulness  to  God  for  his  daily  Benefits. 

SERMON  XXII. 
Christian  characterized,  who  has  been  with  Jesus* 

SERMON  XXIII. 
The  Impotent  Man  at  the  Pool  of  Bethesda. 

SERMON  XXIV. 
Awakened  Jailer  instructed  in  the  way  to  Salvationi 

SERMON  XXV. 
Micah's  Confidence  and  Disappointment. 

SERMON  XXVI. 
Premature  Judging  forbidden. 

SERMON  XXVII. 
The  Excellence  of  the  Scriptures. 

SERMON  XXVIII. 

On  the  Perspicuity  of  the  Scriptures. 

SERMON  XXIX. 

The  Soul  rejoicing  in  deliverance  from  Prison. 


#&?§- 


■^hrisfs  Miracles  recorded,  that  Men  rm^ht  believe^ 


vr^y^r-^Q'-Sy^^f\/^>^ 


JOHN,     XX.  30,  31. 

And  many  other  signs  truly  did  Jesus,  in  the  presence  of  his  disci- 
ples, which  are  not  written  in  this  book  ;  but  these  are  written, 
chat  ye  mii^ht  believe  that  Jesus  is  the  Christ  the  Son  of  God  ;  and 
that  believing  ye  might  have  life  through  his  name. 

S  God  has  njade  us  rational  crea- 
tures, the  religion  which  he  re- 
auiresof  us  must  be  a  rational 
service.  Faith,  which  is  the  great 
principle  of  religion,  must  be 
founded  in  evidence.  Reason, 
in  the  fallen  state  of  our  nature, 
could  never  discover  all  the 
things  necessary  for  us  to  know.  It  could  never 
investigate  the  Vay  in  vdiich,  and  the  terms  011 
which,  sinners  may  regain  the  lost  favour  of  God. 
For  our  knowledge  of  these  things  we  must  be  in- 
debted to  revelation. 

To  judge  of  the  evidence,  by  which  the  truth  of 
revelation  is  proved,  must  be  the  province  of  reason. 
God  never  requires  us  to  believe  any  thing  proposed 
Vol.  II.  B 


10  The  Design  of  Christy's  miracles, 

to  us,  M^ithoiit  competent  evidence  of  its  trutl:. 
Whenever  he  sends  to  men  a  revelation  of  his  will, 
he  sends  it  accompanied  with  demonstration  of  its^ 
divine  original. 

The  gospel  revelation  came  to  the  world  in  this 
manner  : — It  began  to  be  spoken  by  the  Son  of  God 
himself,  and  was  confirmed  by  them  who  heard 
him.  The  disciples,  whom  he  chose  for  his  attend- 
ants  were  witnesses  of  his  doctrines  and  works  : 
And  they  not  only  related  them  to  others  in  that  age, 
but  have  left  a  written  narrative  for  the  benefit  of 
succeeding  ages  ;  and  this  narrative  is  handed  down 
to  us. 

The  Apostle  John,  havhig  given  a  summary  his- 
tory of  Christ's  works,  subjoins  this  general  obser- 
vation ;  "  Many  other  signs  did  Jesus,  which  are 
not  written  in  this  book  ;  but  these  are  written  that 
ye  might  believe  him  to  be  the  Son  of  God,  and 
that  believing  ye  might  have  life  through  his 
name." 

I.  It  is  here  supposed,  that  the  miracles  perform- 
ed by  Jesus  Christ,  were  a  sufiicient  evidence  of 
his  divine  authority. 

Miracles,  which  are  effects  produced  above  the 
common  powers  of  nature,  and  in  a  way  and  manner 
different  from  its  ordinary  and  stated  course,  plain- 
ly discover  God's  immediate  interposition.  And 
from  the  goodness  and  faithfulness  of  God  we  may 
certainly  conclude,  that  he  never  will  immediately 
and  supernaturally  interpose  to  give  such  credibility 
to  a  falsehood,  that  men,  judging  rationally,  must 
receive  it  as  a  truth.  It  was  therefore  a  just  con- 
clusion of  Nicodemus,  that  Jesus  must  be  a  teach- 
er come  from  God,  because  no  man  could  do  the 
miracles  which  he  did,  except  God  were  with  him. 

The  miracles  of  Christ  were  great  and  numerous. 
He  constantly  appealed  to  them  as  divine  seals  of 
his  mission,  and  on  them  he  placed  the  credit  of  all 


Hie  Design  of  Christ'' s  rniracles.  T 1 

his  doctrines.  To  suppose  that  God,  in  such  a 
case,  should  enable  an  impostor  to  perform  these 
stupendous  works,  or  should  perform  them  for  him, 
is  contrary  to  all  our  ideas  of  his  moral  character. 
All  moral  evidence  depends  on  the  veracity  of  God. 
They  who  saw  Christ  cast  out  devils,  heal  the  sick, 
raise  the  dead,  still  the  tempests,  only  by  a  single 
word ;  and  afterward  yield  himself  to  death  ;  and 
then,  exactly  according  to  his  prediction,  rise  from 
the  dead,  ascend  into  heaven,  and  shed  down  on 
his  disciples  the  promised  gifts  of  the  spirit  ;  could 
not  rationally  doubt,  that  he  was,  what  he  declared 
himself  to  be,  the  Son  of  God,  and  the  Saviour  of 
the  world  ;  and  that,  consequently,  all  his  doctrines 
were  true,  his  precepts  pure,  and  his  whole  reli- 
gion a  heavenly  institution. 

II.  As  these  signs  were  evidence  to  those  who 
saw  them,  so  the  record  given  of  them  is  evidence 
to  succeeding  ages.  This  the  evangelist  teaches 
us,  when  he  says,  "  These  signs  are  written  that  ye 
might  believe."  For  if  they  could  be  evidence  on- 
ly to  those  who  saw  them,  there  was  no  reason  why 
they  should  be  written  ;  nor  would  the  writing  of 
them  be  a  mean  of  faith. 

The  apostle  observes,  that  Christ  performed  them 
in  the  presence  of  his  disciples.  Most  of  them  in- 
deed, were  wrought  in  the  presence  of  multitudes  : 
But  as  the  disciples  were  to  be  witnesses  of  them 
to  the  world,  the  evangelist  particularly  mentions 
this  circumstance,  to  give  credibility  to  their  testi- 
mony. That  which  they  sav/  and  heard,  they  de- 
clared to  others.  They  did  not  relate  Christ's  mir- 
acles on  fame  or  report,  but  from  their  own  imme- 
diate knowledge.  They  testified  that  which  they 
saw,  and  their  testimony  is  worthy  of  belief. 

The  disciples  of  Jesus  were  credible  witnesses  of 
the  facts  which  they  related  ;  because  it  was  not 
possible  that  they  shoald  be  deceived  y  they  could 


12  The  Design  of  Chrisfs  miracles. 

be  under  no  possible  temptation  to  deceive  others  ; 
nor  was  it  in  their  power  to  have  deceived  mankind^ 
even  if  they  had  formed  such  a  design. 

1.  They  could  not  be  mistaken  themselves  in  the 
matters,  which  they  relate,  but  must  infallibly  know 
whether  they  were  true  or  not. 

The  miracles,  which  they  have  recorded,  were 
matters  which  fell  under  their  own  observation,  and 
were  subject  to  their  own  senses.  Vv'hether  they 
saw  the  dead  rise  ;  the  sick  and  lame  healed  ; 
storms  composed  ^  thousands  fed  with  a  few  loaves  ; 
and,  besure,  whether  they  were  themselves  able  to 
work  miracles  and  speak  with  divers  tongues;  wheth- 
er Jesus,  who  was  crucified,  actually  rose  and  ap- 
peared to  them  ;  whether  they  conversed  with  him, 
saw  his  wounds,  and  heard  him  communicate  his 
instructions  to  them  ;  were  facts  in  which  they  could 
not  possibly  be  mistaken.  If  their  senses,  in  such 
plain,  obvious  matters,  could  deceive  them,  we 
cannot  trust  our  senses  in  any  case.  If  their  rela- 
tion of  facts  is  not  true,  they  must  have  aimed  to 
deceive  mankind.     But, 

2.  They  could  be  under  no  temptation  to  relate 
these  things,  if  they  had  not  known  them  to  be 
true,  because,  by  their  testimony,  they  exposed 
themselves  to  the  loss  of  every  thing  that  is  desira- 
ble, and  to  the  suffering;  of  every  thing  that  is  ter- 
rible, in  this  world.  Poverty,  reproach,  persecu- 
tion and  death,  were  the  consequences  of  their  per- 
severance in  their  testimony,  and  consequences 
which  they  foresaw,  and  which  Christ  had  v/arned 
them  to  expect.  And  it  can  never  be  imagined  that 
a  number  of  men,  in  cool  blood,  should  combine 
together  to  sacritice  every  thing  that  is  dear  in  life, 
for  the  sake  of  imposing  a  falsehood  on  the  world — 
should  all  steadily  persevere  in  this  design,  after 
they  began  to  feel  the  consequences  of  it,  and  should 
even  persist  in  it  till  death,  and  none  among  them 


'The  Design  of  Chrisfs  miracles.  13 

should  desert  the  cause  and  discover  the  fraud. 
Such  a  combination,  so  executed,  was  never  known, 
or  heard  of,  nor  is  human  nature  capable  of  it.  And, 

3.  If  they  had  been  disposed  to  deceive  mankind 
in  tliese  facts,  it  was  not  in  their  power  to  do  it,  nor 
could  it  be  in  their  thoughts  to  attempt  it.  The 
facts  which  they  relate,  and  the  doctrines  which 
they  deliver,  are  so  great  and  wonderful,  that  it  is 
absurd  to  suppose  a  number  of  men  should  frame 
them  out  of  their  own  invention.  Had  not  the  things 
which  they  declare  been  true,  they  could  not  have 
maintained  that  uniformity  and  consistency  which 
appear  in  their  testimony  :  Much  less  could  such  a 
number  of  persons  have  been  consistent  with  one  a- 
nother.  And  if  their  testimoi}y  had  not  been  true, 
it  was,  in  the  time  of  it,  easy  to  detect  the  fraud 
and  prevent  it  from  spreading.  The  facts  which 
they  relate  they  declared  were  done  publickly  ;  in 
the  view  of  the  world  ;  and  then  very  lately.  And 
had  there  been  no  such  miracles,  there  would  have 
been  no  credit  given  to  their  report.  The  disciples 
had  enemies  who  wished  to  confound  them.  The 
Jews,  especially  their  rulers,  spared  no  pains  to  sup- 
press the  christian  cause.  Their  enmity  to  it  would 
have  prompted  them  to  convict  the  disciples  of  false- 
hood, if  they  had  not  known,  that  the  facts  related 
were  indisputable.  Had  they  discovered  any  im. 
posture,  they  would  immediatel}'  have  made  it  pub^ 
lick.  And  since  they  never  denied  the  facts  assert- 
ed by  the  apostles,  but  rather  denied  the  consequen- 
ces of  them,  they  must  undoubtedly  have  been  con- 
vinced, that  they  were  real,  and  not  fictitious. 

Had  not  the  miracles,  said  to  have  been  wrought 
by  Jesus  and  his  disciples,  been  real,  the  gospel 
never  could  have  gained  so  extensive  credit,  as  in 
fact  it  did  ;  and  if  it  had  not  been  then  received,  it 
would  have  been  more  difficult  to  introduce  it,  and 
give  it  a  spread  afterward  :  For  it  is  always  more 


14  The  Design  of  C!inst''s  miracles^ 

easy  to  establish  a  scheme  when  it  is  new,  than  to 
revive  it,  after  it  has  been  rejected  and  proved  to  be 
false. 

The  sacred  writings  carry  in  them  an  air  of 
honesty  and  impartiality.  They  are  of  a  holy  na- 
ture and  beneficial  tendency.  The  pious  and  ex- 
emplary lives  of  the  apostles  proved  them  to  be  un- 
der the  influence  of  the  religion  which  they  taught ; 
and  their  dying  in  defence  of  it  shewed,  that  they 
firmly  believed  it  to  be  divine.  Its  wonderful  suc- 
cess, \^ithout  the  support  of  human  power,  de- 
monstrates, that  it  was  patronized  by  heaven.  The 
gospel  history  comes  down  to  us  with  the  passport 
of  all  former  ages,  and  with  every  circumstance  of 
credibility  that  can  possibly  attend  any  history. 

There  are  four  men,  who  have  professedly  writ- 
ten memoirs  of  the  life  of  Jesus  Christ.  Two  of 
them  were  his  attendant  disciples  ;  the  other  two 
were  contemporary  and  conversant  with  his  disci- 
pies.  Four  others  have  written  epistles  to  particu- 
lar societies  of  christians,  or  to  christians  in  gene- 
ral. In  these  epistles  they  recognise  the  character, 
assert  or  allude  to  the  miracles,  and  teach  the  doc- 
trines of  Jesus,  as  thev  are  related  in  those  me- 
moirs.  So  that  this  historv  stands  on  the  credit  of 
eight  different  persons,  most  of  whom  were  the 
immediate  disciples  of  Jesus,  and  all  of  them  his 
contemporaries.  They  wrote  separately,  on  dif- 
ferent occasions,  without  the  least  appearance  of 
concert  or  collusion  ;  and  yet  all  substantially  agree. 
To  some  of  the  principal  f^cts  there  is  the  concur- 
rent testimony  of  heathen  writers.  These  memoirs 
aiid  epistles  were  received  as  genuine,  in  the  apos- 
toiick  and  next  succeeding  age,  and  from  age  to 
age  down  to  the  present  time.  In  short  the  gospel 
history,  if  considered  merely  as  human,  is  better 
authenticated  than  any  other  ancient  history  extant. 
Jf  we  doubt  its  truth,  we  must  doubt  the  truth  of 


The  Design  of  Chris fs  miracles.  it 

all  history,  and  believe  nothing,  but  what  we  see 
with  our  own  eyes.     I  proceed  to  observe, 

ill.  Though  the  evangelists  have  not  written  ev- 
ery thing  which  Christ  did  and  taught,  yet,  they 
have  written  as  much  as  is  necessary  to  the  estab- 
lishment of  our  faith.  Saint  John  says.  Many 
other  things  truly  did  Jesus,  which  are  not  written 
in  this  book,  but  these  are  written  that  ye  might  be- 
lieve. He  says  afterward.  There  are  many  other 
thitigs  which  Jesus  did,  which,  if  they  should  be 
zvritten,  every  one,  I  suppose  that  even  the  world 
itself  could  not  contain  the  books  that  should  be 
written.  A  particular  narrative  of  every  thin^ 
which  Christ  did  and  spake,  would  have  swelled 
the  sacred  volume  beyond  bounds.  Few  or  none 
would  have  found  ability  to  procure  it,  or  time  to 
read  it.  So  that  it  would  have  been  much  less  use- 
ful to  the  world,  than  the  concise,  summary  ac- 
count which  is  now  given  us.  They  who  can  re- 
ject the  gospel,  after  all  the  evidence  which  arises 
from  the  miracles  written,  might  as  well  reject  it, 
if  the  number  were  ten  times  as  great.  And 
though  every  discourse  which  our  Saviour  deliver- 
ed is  not  given  us  at  full  length,  yet  we  have  a  sum- 
mary view  of  all  the  doctrines  which  he  taught. 
Though  many  things  which  he  spake  are  omitted 
in  the  history,  yet  no  essential  and  important  trutli 
is  suppressed. 

The  observation  here  made,  may  be  applied  to 
the  works  and  sermons  of  his  apostles.  It  is  not 
necessary  to  suppose,  nor  indeed  is  it  probable, 
that  the  New  Testament  contains  all  their  transac- 
tions. It  is  certain  that  vve  have  only  a  summary 
account  of  the  sermons  v\  Inch  they  preached  ; 
and,  in  some  instances,  there  is  only  men- 
tion made  of  tlieir  preaching  at  such  a  place,  with- 
out any  particular  detail  of  the  matters  on  which 
they  spake.     Nor  is  the  supposition  unreasonable, 


16  The  Dengn  of  Christ'^s  miracles. 

that  they  might  writt  many  epistles,  on  one  occa- 
sion and  another,  which,  are  not  transmitted  to  us. 
But  then  we  have,  in  the  sacred  volume,  all  the 
doctrines  fully  taught,  which  we  could  have  had,  if 
every  sermon  preached,  and  every  letter  written  by 
the  apostles,  had  been  given  us  at  full  length.  As 
they  wrote  to  different  churches,  they  would  un- 
doubtedly write  many  of  the  same  things  repeated- 
ly. We  find  this  to  be  in  some  measure  the  case 
with  many  of  the  epistles  which  we  have.  There 
is  a  great  similarity  between  that  to  the  Ephesians, 
and  that  to  the  Colossians.  There  is  ahnost  no 
sentiment  in  the  one  but  what  occurs  in  the  other, 
and  often  in  nearly  the  same  expressions.  The  epis- 
tle to  Titus  contains  little,  but  what  we  find  in 
those  to  Timothy.  There  is  a  great  resemblance 
between  Jude's  epistle,  and  part  of  the  second 
epistle  of  Peter. 

A  repetition  of  the  same  things,  especially  of 
the  more  important  truths  and  duties  of  religion,  is 
of  great  use.  It  helps  us  to  a  better  understanding 
of  them  ;  it  tends  to  impress  them  on  the  mind  ;  it 
sen'^es  to  fix  them  in  the  memory  ;  it  shews  what 
the  inspired  writers  esteemed  the  most  weighty 
matters,  and  w^ere  most  solicitous  to  inculcate.  It 
is  attended  also  with  another  important  advantage. 
It  secures  the  scriptures  from  the  possibility  of  ma- 
terial corruption.  If  the  religion  of  the  gospel 
had  been  WTitten  systematically  ;  and  the  same  doc- 
trine, or  precept,  had  been  only  once  expressed  ; 
evil  minded  men,  by  altering  a  single  passage, 
would  have  erased  an  essential  point,  and  changed 
the  substance  of  the  system.  But  now,  as  the 
same  things  are  interspersed  in  various  parts,  the 
corruption  of  a  sing:le  text,  will  affect  none  of  the 
great  truths  of  religion,  because  the  truth  contain- 
ed in  the  text  so  corrupted,  is  to  be  found  else- 
where.    In  order  to  blot  out  any  of  the  doctrines 


Tke  Design  of  ChrisVs  miracles.  17 

of  religion,  the  scriptures  must  be  altered  i!i  so 
many  places  at  once,  that  every  reader  would  im- 
mediately observe  and  reject  the  corruption. 
From  this  one  circumstance,  we  may  be  absolute- 
ly certain,  that  the  sacred  scriptures  have  never  suf- 
fered any  material  or  essential  alterations,  either 
from  the  carelessness  of  transcribers,  or  the  artifice 
of  impostors. 

But  though  it  seems  necessary,  that  there  should 
be  frequent  repetitions  of  the  same  things,  yet  it  is 
by  no  means  necessary,  that  every  thing  which 
Christ  did  and  spake,  or  which  the  apostles  preach- 
ed and  wrote,  should  be  conveyed  to  us  ;  for  so 
many  things  could  not  be  contained  within  the 
compass  of  a  volume  adapted  to  common  use. 

From  the  miracles  recorded,  we  have  all  the  ev- 
idence of  the  divine  authority  of  the  scriptures, 
which  we  could  have  from  a  thousand  more.  And 
from  the  writings  transmitted  to  us,  we  have  all  the 
instructions  concerning  our  faith  and  duty,  that 
we  should  have  had,  if  every  sermon  delivered  by 
Christ  and  his  apostles,  and  all  the  letters  which  the 
apostles  wrote,  had  been  conveyed  to  us  at  large. 
For  as  the  sermons  were  delivered,  and "  the  let- 
ters were  written  to  different  persons,  at  different 
times,  they  were  doubtless  in  substance  similar  to 
those  which  we  now  possess  :  So  that  the  scrip- 
tures are  perfect,  and  fully  adapted  to  their  end, 
though,  in  the  days  of  inspiration  and  miracles, 
many  things  were  spoken  and  done,  which  are  not 
contained  in  this  book. 

What  was  the  great  end  for  which  the  scriptures 
were  written,  the  apostle  teaches  us  ; 

IV.  In  the  fourth  place.  These  things  are  writ' 
ten  that  ye  might  believe. 

Faith  is  the  great  principle  of  religion.  The 
scriptures  teach  us,  what  is  that  evidence  on  which 
tlieir  divine  authority  is  founded,  and  point  out 

Voi.  IL  C 


18   ,        The  Design  of  t^hrist^s  miracles, 

TO  tis  the  great  truths  which  are  to  govern  out 
practice. 

The  Christian  needs  to  go  no  farther,  than  to  the 
Bible  itstlf,  to  find  evidence  of  its  divinity.  If  we 
only  receive  it  with  the  regard  due  to  common  his- 
tory, we  must  believe,  tV.at  there  were  such  per- 
sons as  Jesus  and  his  apostles,  and  that  they  per- 
formed very  wonderful  ^^  orks.  If  they  performed 
such  works,  they  v,  ere  sent  of  God  :  and  if  they 
ivere  sent  of  God,  the  doctrines  which  they  taught 
are  to  be  believed ;  and  the  rules  of  lile,  which 
they  govc,  are  to  be  obeyed.  The  purity,  harmo- 
ny, benevolent  design  and  useful  tendency  of  thes6 
doctrines  and  precepts,  i  fford  additional  evidence 
for  the  confirmation  of  our  faith. 

The  faith  of  a  Christian  must  not  stop  in  a  ra- 
tional conviction  of  the  divine  authority  of  the 
scriptures ;  nor  in  a.just  apprehension  of  the  sense 
and  meaning  of  them.  It  must  go  farther.  It 
must  regard  the  system  of  religion  there  taught, 
as  excellent  and  important ;  and  yield  a  full  and  un- 
reserved consent  to  it.  That  only  is  true  faith, 
"which  has  a  practical  influence.  The  apostle  says 
to  the  Thessalonians,  "  The  word,  which  ye 
heard  of  us,  ye  received,  not  as  the  word  of  man, 
but,  as  it  is  in  truth,  the  word  of  God,  which 
effectually  worketh  in  you  which  believe."  He 
coijimends  them  "  for  their  work  of  faith  and  their 
labour  of  love."  That  is  faith,  which  gives  the 
doctrines  of  the  gospel  their  proper  operation  on 
the  heart  and  life*  If  we  acknowledge  the  gospel 
to  be  true,  on  a  rational  conviction  of  the  sufficien- 
cy of  its  evidence,  and  yet  treat  it  as  if  it  were 
false  ;  if  we  own  Christ  as  a  Saviour,  and  yet  make 
no  application  to  him,  and  place  no  dependence  on 
him  for  salvation  ;  if  we  profess  the  doctrines  which 
he  has  taught,  and  yet  are  wholly  uninfluenced  by 
them  in  our  conduct ;  if  we  commend  his  precepts 


The  Design  of  Chris  fs  miracles,  1,9 

as  excellent,  and  yet  live  in  opposition  to  them  ; 
pur  faith  is  only  speculation,  and  our  speculative 
faith  is  practical  unbelief.  But  if  we  so  receive  the 
gosj^el,  tnat  it  effectually  works  in  us,  Cdsts  down 
imaginations,  and  every  high  thinj:^  which  exalts 
itself  against  tiie  knowledge  of  God,  a  d  brings 
into  captivity  every  thought  to  the  obedience  of 
Christ ;  then  our  faitli  is  such  as  the  gospel  re- 
ijuires. 

If  the  gospel  is  true,  it  must  be  infinitely  impor- 
tant. To  receive  it  with  indifference,  is  to  treat 
it  with  contempt.  To  despise  it  is  to  expose  our- 
selves to  that  wo.iderful  destruction,  which  it  re- 
veals from  heaven  against  them  who  hold  the  truth 
in  unrighteousness.  If  to  disbelieve  the  go.^pel 
against  all  the  evidence  which  attends  it,  discovers 
perverseness  of  heart ;  what  stupidity,  what  ob- 
stinacy, what  mad  less  do  they  discover,  who  pro- 
fess to  believe  it,  and  yet  live  in  direct  opposition 
to  it! 

It  is  only  the  influential,  the  practical  faith,  which 
is  worthy  of  the  name. 
This  brings  us  to  observe, 
V.  That  to  this  faith  is  annexed  eternal  life, 
**  These  things  are  written,  that  ye  might  believe, 
and  that  believing  ye  might  have  life  through  Cliiist's 
name." 

The  gospel  considers  mankind  as  a  guilty  race, 
tinder  condemnation  to  everlasting  death.  To  re- 
deem them  from  death,  and  bring  them  to  the  hope 
of  immortality  here,  and  the  enjoyment  of  it  here- 
after, was  the  great  end  for  which  Christ  appeared 
on  earth.  To  accomplish  this  design,  he  not  only 
lived  among  men,,  wrought  miracles,  and  went 
about  teaching,  and  doing  good  ;  but  suffered 
death,  revived,  and  entered  into  glory.  Eternal 
life,  therefore,  comes  to  us  in  his  name  ;  and  our 
faith  and  hope  must  regard  him  in  the  character  of 


JSO  The  Design  of  Christ'*^  miracles. 

a  Saivoiir  and  Redeemer.  If  we  have  life  through 
his  name,  our  faith  must  be  in  his  name.  The 
apostle  Peter  says,  "  We  are  rtdeemed  by  the  pre* 
cious  blood  of  Christ,  who  was  ordained  before  the 
foundation  of  the  world,  but  was  manifested  iii 
these  last  times  for  us,  who  by  him  do  believe  in 
God  that  raised  him  from  the  dead,  and  gave  him 
glory,  that  our  faith  and  hope  might  be  in  God.'* 
Faith  entitles  us  to  eternal  life.  "  Believing  w<5 
have  life  through  his  name."  But  the  faith  to 
which  this  mighty  privilege  is  annexed,  is  such  as 
we  have  already  described  ;  a  faith  which  effectual- 
ly works  in  us.  To  no  other  faith  do  we  find  the 
promise  of  life  made.  To  know,  therefore,  wheth- 
er we  have  life  through  the  name  of  Christ,  we 
must  inquire,  whether  we  have  purified  our  hearts 
by  obeying  the  truth ;  whether  the  spirit  and  tem- 
per of  the  gospel  is  formed  in  us  ;  whether  we  are 
created  in  Christ  Jesus  to  good  works,  which  God 
has  ordained  that  we  should  walk  in  them. 

IMPROVEMENT. 

How  wonderful  is  the  grace  of  God,  in  making 
such  preparation  for  our  faith  and  happiness !  A  Sav- 
iour has  been  sent  from  heaven,  the  most  stupend- 
ous miracles  have  been  wrought,  the  most  sub- 
lime and  glorious  doctrines  have  been  delivered, 
these  have  been  written,  the  writings  have  been 
preserved  and  conveyed  to  us,  that  we  might  be- 
lieve, and  that  believing,  we  might  have  eternal 
life.  How  great  is  the  perverseness  of  men,  that 
they  should  need.such  mighty  efforts  of  divine  pow- 
er to  bring  them  to  believe  !  How  amazing  is  the 
perverseness  of  those  who  remain  in  unbelief  and  dis- 
obedience against  all  these  efforts  of  God's  grace 
and  power  !  How  just  will  be  the  condemnation  of 
those,  who  will  not,  by  all  the  means  used  widi 


The  Design  of  Chrisfs  miracles.  21 

tliem,  and  by  all  the  advantages  bestowed  on  them, 
be  brought  to  believe  in  Christ's  name,  and  accept 
the  glorious  life,  which  he  has  purchased  for  them, 
and  revealed  to  them  !  It  is  said  of  some,  that  Christ 
himself  marvelled  because  of  their  unbelief.  And 
marvellous  it  is,  that  sinners  should  need  so  much 
done  for  them  to  overcome  their  unbelief  and  en- 
mity ;  and  that  so  many  should  continue  unbeliev- 
ing and  impenitent  after  all  that  is  done. 
-  God  has  written  to  us  the  great  thhigs  of  his 
grace  ;  he  has  sent  to  us  the  word  of  salvation.  Let 
us  beware,  lest  this  be  our  condemnation,  that  life  is 
offered  us,  and  we  have  chosen  death ;  and  light 
has  come  to  us,  and  we  have  loved  darkness. 


SERMON    U. 

The  Credibility  and   Importance  of  the   Gospel 
Jteport, 

ISAIAH,    liii.  1. 
Who  hath  believed  our  report  ? 

A  HIS  chapter  contains  a  prophetick  de- 
scription of  the  sufferings  of  Jesus  Christ,  of  the 
gracious  purposes  of  his  death,  and  of  the  contempt 
and  opposition  which  should  attend  him  in  the 
course  of  his  ministry. 

The  words  of  our  text  are  a  complaint  of  the  in- 
credulity of  those,  to  whom  his  gospel  should  be 
preached  by  himself  in  his  own  person,  and  by  his 
apostle  after  him. 

The  words  are  by  saint  John  applied  to  those, 
who,  when  they  saw  Christ's  miracles,  would  not 
receive  him  as  the  promised  Saviour.  "  Though 
he  had  done  so  many  miracles  before  them,  yet  they 
believed  not  on  him  ;  that  the  saying  of  Esaias  the 
prophet  might  be  fulfilled,  Lord,  Who  hath  believ- 


^'  The  Credibility  of  the  Gospel  23 

ed  our  report  ?  And  to  whom  hath  the  arm  of  the 
Lord  been  revealed  ?"  The  apostle  Paul,  speak- 
ing of  the  perverseness  of  the  Jews  under  his  preach- 
ing, and  that  of  the  other  apostles,  says,  in  the 
words  of  Isaiah,  *'  How  beautiful  are  the  feet  of 
ihem,  who  preach  the  gospel  of  peace,  and  bring 
glad  tidings  of  good  things  !  But  they  have  not  all 
obeyed  the  gospel ;  for  the  same  prophet  says,  Lord, 
Who  hath  believed  our  report  ?" 

The  report  here  intended  is  the  gospel.  The 
complaint  is,  that  few  believe  it.  And  this  com- 
plaint is  made  by  those,  who  preached  in  the  most 
engaging  manner,  and  w  ith  the  highest  tokens  of 
their  divine  commission. 

The  text  is  not  a  lamentation  over  those  who  had 
never  heard  the  gospel,  but  a  reprehension  of  those 
who  had  heard,  and  yet  would  not  believe.  The 
prophet  speiiking  of  the  Messiah,  whom  he  calls 
God's  servantjSays,  *'  He  shall  deal  prudently,  he  shall 
sprinkle  many  nations,  that  which  had  not  been  told 
them,  they  shall  see  ;  and  that  which  they  had  not 
heard,  shall  they  consider."  But  he  adds,  "  Who 
hath  believed  our  report  ?"  John  applies  the  proph- 
ecy as  fulfilled  in  those  who  had  actually  seen 
Christ's  miracles.  Paul,  in  like  manner,  applies 
it  to  those,  who  had  seen  the  feet  of  the  messen- 
gers, who  brought  glad  tidings. 

We  will  contemplate  the  gospel  under  this  idea, 
that  is,  a  Report.  And  then  we  will  consider  the 
complaint :    JVho  hath  believed  it  ? 

L  We  will  contemplate  this  report,  and  inquire 
whether  it  is  not  worthy  of  our  attention  and  belief. 

1.  The  report,  which  we  hear,  is  a  most  instruc- 
tive report. 

It  brings  us  information  of  many  things,  which 
were  before  unknown,  and  which,  without  this  in- 
formation, never  could  have  been  known  to  the  sons 
of  men.     **  That  which  had  not  been  told  us,  we 


24  7%<f  Credibility  of  the  Gospel, 

see."     The  gospel,  for  this  reason,  is  called  a  mes- 
sage, good  tidings,  and  tidings  of  great  joy. 

The  leading  truths  of  natural  religion,  as  the  ex- 
istence and  providence  of  God,  the  immortality  of 
the  soul,  and  the  obligations  to  virtue,  are  agreea- 
ble to  the  dictates  of  reason  ;  and  perhaps  might 
be,  in  some  measure,  discovered  without  revela- 
tion. At  least  they  were  known  among  those,  who 
had  never  enjoyed  a  written  revelation,  though,  in- 
deed, we  cannot  say,  how  far  these  might  be  in- 
debted to  traditional  information.  But  certainly 
those  truths,  which  immediately  relate  to  the  re- 
covery and  salvation  of  sinners,  human  reason 
could  never  investigate.  Whether  the  guilty  can- 
be  pardoned,  or,  if  there  is  pardon  for  them,  in 
what  way  it  will  be  granted,  and  on  what  terms  it 
may  be  obtained,  whether  they  may  hope  for  God's 
assistance  in  complying  with  these  terms,  whether 
forgiveness  will  be  repeated  after  new  offences, 
whether  there  will  be  a  resurrection  of  the  body, 
and  what  is  the  nature  of  the  life  to  come  ?  These 
are  questions  to  which  reason  can  return  no  satisfac- 
tory answer.  Our  knowledge  in  these  interesting 
matters  comes  by  the  report  of  the  gospel.  And 
these  are  some  of  its  principal  subjects. 

This  leads  me  to  say, 

2.  The  gospel  is  a  report  Jrom  heaven. 

Jesus  the  son  of  God,  and  his  inspired  apostles, 
call  it  their  report. 

We  often  hear  rumours,  of  one  kind  and  another, 
of  which  we  know  not  the  original.  Their  sound, 
like  that  of  the  winds,  strikes  our  ears,  but  we 
know  not  whence  it  comes,  nor  whither  it  goes.  If  we 
attempt  to  trace  them,  we  cannot  find  the  author  or 
occasion.  Before  they  have  gone  far,  they  appear  to 
be  substantially  changed.  And  yet  these  precari- 
ous reports  meet  with  many  who  will  readily  be- 
lieve them,  eagerly  take  them  up,  and  industrious- 
ly hand  them  round. 


The  Credibility  of  the  Gospel,  25 

The  report,  which  we  have  heard,  is  not  li>  ; 
these.  We  know  whence  it  is.  It  originated  ui 
heaven,  and  from  thence  is  sent  down  to  us.  The 
apostle  commends  the  Thessalonians,  that  when 
they  heard  the  gospel  preached,  "  they  received  it 
not  as  the  word  of  men,  but,  as  it  is  in  truth,  the 
word  of  God."  He  warns  the  Hebrews,  that  they 
refuse  not  him,  who  speaketh  ;  for  says  he,  "  if 
they  escaped  not,  who  refused  him  that  spoke  on 
earth,  much  more  shall  not  we  escape,  if  we  turn 
away  from  him,  that  speaketh  from  heaven." — 
"  How  shall  we  escape,  if  we  neglect  this  great  sal- 
vation, which,  at  the  first,  began  to  be  spoken  by 
the  Lord,  and  was  confirmed  to  us  by  them  who 
heard  him   ?" 

The  gospel  was,  in  some  degree,  made  known 
to  the  patriarchs  ;  and  afterwards  more  fully  to  the 
prophets.  But  "  God,  who,  at  sundry  times, 
and  in  divers  manners,  spake  to  the  fathers  by  the 
prophets,  has,  in  these  last  days,  spoken  to  us  by 
his  son."  The  knowledge  communicated  to  the 
fathers  was  from  heaven  ;  for  "  holy  men  of  God 
spake,  as  they  were  moved  by  the  Holy  Ghost." 
But  the  gospel  revelation  is,  in  a  more  eminent 
sense,  from  heaven,  as  it  was  spoken  to  men  imme- 
diately by  the  mouth  of  a  divine  instructor.  And 
his  instructions  have  come  to  us,  not  as  most  other 
reports  come,  by  uncertain  traditionary  conveyance 
from  one  to  another ;  but  in  a  way  far  more  sure 
and  satisfactory,  by  authentic  records.  This  di- 
vine teacher  chose  a  number  of  disciples,  who  at- 
tended upon  him,  during  his  abode  on  earth,  and 
received  his  doctrines  immediately  from  his  mouth. 
These  doctrines  they,  in  his  name,  preached  to  the 
world,  for  the  benefit  of  that  age  ;  and  committed 
to  writing,  for  the  use  of  succeeding  ages.  The  re- 
port comes  to  us,  not  as  a  doubtful  hearsay,  but  as  a 
laithful  record. 

Vol.  n.  D 


26  The  Credibility  of  the  Gospel. 

Whatever  evidence  we  might  have,  that  the  Son 
of  God  once  appeared  on  earth,  yet  if  we  had  no 
information  concerning  his  doctrines,  but  what 
came  by  traditionary  report,  we  must  receive  it  with 
great  diffidence  ;  for,  in  passing  through  a  succes/- 
sion  of  many  generations,  it  might  be  materially  al- 
tered. Tradition,  in  the  early  ages  of  the  world, 
when  human  life  was  extended  to  almost  a  thousand 
years,  was  a  much  safer  mode  of  conveyance,  than 
it  can  be  now,  since  the  great  reduction  of  our  mor- 
tal term.  The  great  doctrines  of  revelation  are  not 
left  in  the  precarious  hands  of  tradition.  Soon  af- 
ter Christ's  ascension,  they  were,  by  his  attendants, 
V  committed  to  writing.  And  copies  of  their  writ- 
ings were,  in  a  short  time,  so  multiplied  and  dis- 
persed, as  to  stand  secure  against  any  attempts  to 
corrupt  them.  Had  the  sacred  records  been  alter- 
.  ed,  while  the  writers  were  alive,  they  would  have 
detected  and  remedied  the  evil.  By  the  time  that 
they  were  gone  oft'  the  stage,  the  copies  were  too 
numerous  to  admit  of  an  alteration,  which  should 
be  common  to  them  all.  If  only  a  few  copies  had 
been  mutilated  and  corrupted,  these,  by  compar- 
ing them  with  other  copies,  might  have  been  cor- 
.  rected.  To  introduce  into  them  all,  at  the  same 
time,  any  great  and  essential  alterations,  must  have 
been  so  evidently  impracticable,  that  we  cannot  sup- 
pose it  would  ever  be  attempted.  If  then  the  gos- 
pel was,  at  first,  a  report  from  heaven,  we  are  still 
to  regard  it  as  such ;  for  it  has  been  conveyed  to  us 
in  a  way  which  secures  it  from  all  reasonable  suspi- 
cion or  essential  corruption. 

We  may  therefore  add, 

3.  The  gospel  is  a  credible  report. 

Many  reports  come  to  us  without  evidence, 
we  only  hear  them  ;  but  know  not  what  is  their 
foundation,  or  whether  they  have  any.  And  yet 
even  these  reports  pass  not  wholly  unregarded. 


The  Oredihility  of  the  Gospel.  27 

How  readily  do  we  give  credit  and  circulation  to  ill 
reports  concerning  our  neighbours  ? — How  easily 
are  we  alarmed  at  threatening  reports  concerning 
our  persons  and  properties  ? — How  fondly  do  we 
embrace  favourable  reports  concerning  our  partic- 
ular friends  ?  Such  rumours  as  these  we  often  be- 
lieve, without  waiting  to  examine  their  evidence  or 
credibility.  But  if  any  important  intelligence  is 
brought  to  us,  which  is  both  rational  in  itself,  and, 
at  the  same  time,  supported  by  a  competent  num- 
ber of  reputable  witnesses,  we  may  much  rather 
judge  it  worthy  of  our  attention  and  belief. 

With  this  evidence  the  gospel  conies. 

It  is  credible  in  its  own  nature.  It  gives  us  the 
most  noble  and  exalted  ideas  of  the  perfections  and 
providence  of  God.  It  lays  before  us  a  system  of 
moral  duties  fully  corresponding  with  the  divine 
character.  That  we  should  love  God  with  all  our 
hearts,  and  our  neighbours  as  ourselves — that  we 
should  relieve  the  miseries,  and  promote  the  hap- 
piness of  others,  as  we  have  opportunity — that  we 
should  govern  our  passions  and  restrain  our  appe- 
tites— that  we  should  use  the  good  things  of  the 
world  without  abusing  them,  are  duties  which  the; 
gospel  inculcates  and  reason  approves.. 

The  doctrines  of  the  gospel,  though  beyond  the 
discovery,  and  above  the  comprehension  of  rea- 
son, are,  in  no  instance,  contrary  to  its  dictates. 
They  are  all  adapted  to  promote  real  virtue  and 
righteousness.  The  immartality  of  the  soul  ;  the 
resurrection  of  the  body,,  a  future  judgment,  and 
the  equitable  distribution  of  rewards  and  punish- 
ments, are  motives  of  solemn  importance,  urging 
us  to  repentance  of  sin,  and  holiness  of  life.  The 
discovery  of  God's  mercy  to  forgive  the  penitent,, 
and  of  his  grace  to  assist  the  humble,  is  adapted 
to  raise  our  drooping  hopes,  and  animate  us  against 
all  the  difficulties,  which  may  attend  us  in  a  course 


28  The  Credibility  of  the  Gospel. 

of  religion.  The  benevolent  design,  and  holy  ten- 
dency of  the  gospel,  in  all  its  doctrines  and  pre- 
cepts, render  it  worthy  of  our  belief  and  accept- 
ance. 

Besides  this  internal  evidence,  God  has  been 
pleased  to  give  it  the  sanction  of  his  own  testimony. 

The  miracles,  which  Jesus  performed,  were, 
to  his  first  disciples,  a  complete  demonstration  of 
the  truth  of  his  doctrines.  The  history  of  his  life, 
miracles,  death  and  resurrection,  delivered  on  the 
testimony  of  these  disciples,  is  to  us  a  sufficient 
evidence  of  the  same.  For,  as  they  conversed 
with  him,  and  saw  and  heard  the  things  which  they 
relate,  they  could  not  themselves  be  deceived. 
The  innocence  and  integrity  of  their  lives,  and 
their  self-denials  and  sufferings  in  their  master's 
cause,  secure  them  from  the  suspicion  of  a  design 
to  deceive  others.  The  numerous  adversaries  to 
the  Christian  cause  among  the  learned  men  and  ru- 
lers of  the  Jews  and  Gentiles,  rendered  it  impos- 
sible, that  these  disciples,  had  they  been  ever  so 
crafty  and  dishonest,  should  impose  a  fraud  on  the 
world.  They  confirmed  their  testimony  and  doc- 
trines by  miracles  performed  in  their  master's  name. 
They  appeared  to  live  and  act  tinder  the  influence 
of  their  own  doctrines ;  and  thus  gave  practical 
evidence  of  their  sincerity  in  preaching  them. 
They  resigned  every  worldly  interest  in  support  of 
the  sacred  cause,  in  which  they  were  engaged ;  and 
thus  made  it  manifest  to  all,  that  the  motives  which 
governed  them  were  not  the  interests  and  honours 
of  this  world ;  but  a  belief  of,  and  regard  to  that 
solemn  futurity,  which  they,  with  such  confidence, 
proclaimed  to  mankind. 

In  consequence  of  their  preaching,  the  gospel 
gained  footing,  and  spread  to  a  great  extent  in  the 
world  ;  which  it  never  could  have  done,  if  the 
facts  alledged  by  them,  had  been  only  jictions  •  of 


The  Credibility  of  the  Gospel.  29 

their  own  heads.  If  there  never  had  been  such  a 
man  as  Jesus  of  Nazareth,  who  pubhckly  preach,- 
ed,  and  wrought  miracles  in  J udea  ;  who  was  tri- 
ed and  condemned  by  the  Jewish  council,  and  sen- 
tenced to  crucifixion  by  the  Roman  governor,  and 
who,  within  three  days  after  his  death  and  burial, 
rose  again  and  appeared  to  many ;  a  few  men,  com- 
bined together,  could  never,  by  any  artifice  or 
contrivance,  have  persuaded  the  world  to  believe 
these  things  ;  because  the  contrary  must  have  been 
universally  known.  That  Christianity  did  gain 
credit,  and  spread  in  the  world,  and  has,  for  seve- 
ral ages  continued,  even  down  to  this  time,  we  all 
know.  This  fact  is  an  undeniable  evidence  of  its 
truth  and  divinity.  For  it  did  not  take  place  and 
prevail,  either  by  secret  fraud  or  open  force,  as 
impostures  usually  have  done  ;  but  by  the  testimo- 
ny of  a  few  men  to  plain  matters  of  fact,  to  ivhich 
they  appeal  as  well  known,  and  which,  had  they 
not  been  real,  could  easily  have  been  disproved. 
Errors  have  sometimes  been  introduced  and 
propagated  by  the  artful  reasoning  of  interested 
men.  But  Christianity  rests  not  on  the  basis  of 
human  reasoning,  or  a  subtile,  intricate  train  of  ar- 
gumentation :  it  stands  on  the  ground  of  plain 
facts,  of  which  every  man  is  able  to  judge.  The 
life,  miracles,  death  and  resurrection  of  Jesus  of 
Nazareth  are  the  facts  which  support  it.  If  these 
did  really  take  place,  the  gospel  is  true.  Whether 
they  did  or  not,  men  of  common  abilities  were  as 
i  comixitent  to  judge,  as  men-  of  the  profoundest 
to  learning. 

We,  who  live  in  the  present  age,  have  not,  in 

every  respect,  the  same  evidence  of  the  truth  of 

the  gospel,  as  they  had,  who  were  eye  witnesses  of 

a' those  lacts.     But  we  have  their  testimony,  in  the 

Siinost  authentick  manner,  conveyed  to  us.     Some 

If  advantages  we  have,  which  they  had  not.     Wc 


SQ  The  Credibility  of  the  Gospel. 

have  the  examination  of  preceding  ages.     We  set 
Christianity  still  supporting  itself  against  all  the  op- 
position of  the  world.     We  see  the  unwearied  at- 
tempts of  its  enemies  to  subvert  it,  rendered  fruit- 
less and  vain.     We  see  many  of  the  predictions, 
contained  in  these  records,  already  verified  ;  and 
others,  to  all  appearance,  hastening  on  toward  an 
accomplishment.     These  things  amount  to  a  full 
proof  that  the  gospel  is  divine.     We  are  to  regard 
it  then  as  a  credible  report. 
4.  It  is  an  interesting  report. 
Those  reports,  which,  in  our  social  interviews, 
are  the  more  usual  topics  of   discourse,  are,  in 
comparison  with  this,  of  small  importance.     Some 
of  them  relate  to  peace  and  war  ;  the  success  and 
defeat  of  armies  ;  the  policies  of  kingdoms ;  and 
the  progress  of  arts  and  commerce.     Some  of  them 
respect  the  affairs  of  families  ;  the  conduct  of  par- 
ticular persons  ;  contentions  and  lawsuits  between 
neighbours  ;  the  folly  of  one  man,  and  the  wisdom 
of  another.     Many  of  them  are  altogether  trifling, 
and  introduced  to  supply  the  want  of  thought,  and 
fill  up  the  vacuities  of  conversation.     But  the  re- 
port, which  we  have  from  heaven,  is  infinitely  im- 
portant and  equally  concerns  every  son  of  Adam. 
If  other  reports  engage  the  attention  of  some,  this 
demands  the  regard  of  all. 

From  the  gospel  we  learn,  that  tlif;  human  race 
have,  by  transgression,  fallen  under  the  divine  dis- 
pleasure. This  report  corresponds  with  our  own 
experience  and  observation.  We  see  death  reign- 
ing over  the  sons  of  men.  That  death  entered  into 
the  world  by  sin,  is  a  reasonable  supposition  ;  and 
it  is  an  express  doctrine  of  revelation.  Death  is 
not  all  that  the  sinner  has  to  fear.  Conscience  ap- 
prehends something  more  awful  than  this  ;  and  the 
wrath  of  God  is  revealed  from  heaven  against  all  un- 
godliness and  unrighteousness  of  men.     These  arc 


The  Credibility  of  the  Gospel.  ^ 

alarming  reports.  Whether  there  be  any  remedy 
for  our  unhappy  condition  ;  how  we  shall  obtain 
deliverance  from  the  wrath  to  come,  are  serious  aiid 
important  inquiries. 

The  gospel  brings  us  a  joyful  message.  It  pro- 
claims peace  and  good  will  to  men.  It  discovers  a 
sacrifice  offered  for  our  sins  by  Jesus  the  Son  of 
God,  who  was  manifested  in  human  flesh.  It  as- 
sures us  that  God  is  in  Christ,  reconciling  the  world 
to  himself,  not  imputing  their  ti^espasses.  Pardon 
here,  and  glory  in  heaven,  it  promises  widiout  dis- 
tinction, to  all  who  repent,  and  do  works  meet  for 
repentance. 

How  interesting  are  these  reports  ?  Our  exist- 
ence here  is  short.  All  our  worldly  possessions  and 
prospects  we  must  soon  resign.  Shall  we  have 
nothing  in  exchange  ?  To  think  that  our  existence 
terminates  with  death,  is  shocking  to  nature.  To 
look  for  a  miserable  existence  beyond  degith  is  more 
tremendous  still.  How  joyful  then  is  the  informa- 
tion, that  there  is  before  us  an  existence,  which, 
will  be  lasting  without  end,  and  may  also  be  happy 
beyond  conception,  that  the  most  guilty  may  be 
pardoned,  and  the  most  unworthy  may  obtain  a 
blessed  immortality. 

In  other  cases,  we  readily  receive  a  report  which 
favours  our  interest,  and  corresponds  with  our  wish- 
es. We  easily  believe ,  an  ill  report  of  an  enemy, 
or  a  good  report  of  a  friend.  We  eagerly  attend 
advice  which  agrees  with  our  previous  resolutions  ; 
and  we,  with  litde  suspicion  embrace,  as  our  friend, 
the  man  who  promises  to  serve  our  interest.  The 
gospel  report  is  then  mdst  worthy  of  our  acceptance. 
This  shews  us  how  we  may  be  great  rnd  happy  !  It 
points  out  to  us  our  real  interest,  and  instructs  us 
how  we  may  secure  it. 

5.  This  is  a  puhlick  report.  It  is  what  we  have 
all  heard,  and  heard  often. 


^52  7%e  Credibility  of  the  Gospel, 

Some  reports  are  cautiously  whispered  from  one 
friend  and  confident  to  another.  However  int^  rest- 
ing they  may  be,  there  are  many,  who  have  -^.o  op- 
portunity to  take  the  benefit  of  them.  If  there  is 
a  report  of  great  profits  to  be  made  by  a  particular 
article  of  commerce,  of  a  great  demand  for  some 
of  the  necessaries  of  life  in  a  certain  place,  of  a 
great  scarcity  of  some  useful  commodity  likely  to 
happen  soon  ;  they  who  first  hear  this  report,  will 
keep  it  to  themselves  ;  or  communicate  it  only  to  a 
few  select  friends,  who  may  assist  them  in  the  mo- 
nopoly. 

But  the  report,  of  which  we  are  now  speaking, 
is  common.  All  have  the  same  opportunity  to 
make  use  of  it.  None  can  say,  they  have  never 
heard  it.  "  The  sound  has  gone  forth  into  all  the 
earth ;"  as  the  apostle  observes  ;  "  and  the  word  to 
the  ends  of  the  world." 

If  we  fail  of  those  blessings^  which  the  gospel 
offers,  we  cannot  plead  in  our  excuse,  that  the  re- 
port of  them  never  had  reached  us  ;  or  that  others 
had  first  engrossed  them.  They  are  published  and 
proposed  to  all.  How  many  soever  have  obtained 
a  share  in  them,  enough  still  remains  for  us.  The 
report  is,  "  Ho  !  every  one  that  thirsteth,  come  to 
the  waters,  and  he  that  hath  no  money  ;  come  ye, 
buy  and  eat ;  yea,  come,  buy  wine  and  milk  with- 
out money,  and  without  price." — "  Whosoever 
will,  let  him  come  and  take  of  the  water  of  life 
freely." 

Finally,  this  is  an  ancient  report.  It  was  made 
ages  ago.  Our  fathers  heard  it,  and  have  told  it  to 
us  ;  We  heard  it  in  our  childhood ;  and  hear  it 
still.  It  is  often  repeated  in  our  ears,  and  impor- 
tunately urged  on  our  consciences.  If  we  despise 
it,  soon  will  be  verified  that  part,  which  we  are 
most  reluctant  to  hear  ;  "He  who  belie  veth  not, 
shall  not  see  life  ;  but  the  wrath  of  Godabideth  oi\ 
him." 


The  CrcdiliUty  of  the  Gospel.  33 

''  Men  and  brethren,  and  whosoever  among  you 
feareth  God,  unto  you,  unto  you  is  the   word  of 

this  salvation  sent." Through  Jesus  Christ  is 

preached  unto  you  the  forgiveness  of  sins  :  And 
by  him  all  who  believe  are  justified  from  all  things 
from  which  ye  cannot  be  justified  by  the  law  of  na- 
ture, nor  could  the  Jews  be  justified  by  the  law  of 
Moses.  Bev/are  therefore  lest  that  come  upon  you, 
which  is  spoken  of  in  the  prophets,  "  Behold,  ye 
despisers,  and  wonder  and  perish."  For  saith  the 
Almighty,  "  I  work  a  work  in  your  days,  a  work 
which  ye  will  in  no  wise  believe,  though  a  man  de- 
clare it  to  you." 

The  guilt  and  danger  of  unbelief  will  be  more 
fully  represented  in  another  discourse. 


Vol.  IL  E 


#5  3|^ 

The  Guilt  and  Danger  of  Unbelief. 

ISAIAH,     liii.  i. 
Who  hath  believed  our  report  ? 

X  HESE  words  are  a  prophetick  complaint 
of  the  incredulity  and  disobedience  of  those,  to 
whom  the  gospel  should  be  preached  by  Jesus  iu 
person,  and  by  his  disciples  after  him. 

We  have  already  considered,  what  kind  of  re- 
port the  gospel  is. — We  have  seen,  that,  in  every 
view,  it  is  worthy  of  our  most  serious  regard. 

Let  us  now, 

II.  Consider,  whether  a  proper  attention  is  paid 
to  this  report  among  those  to  whom  it  is  sent,  or 
who  have  an  opportunity  to  hear  it. 

The  complaint  in  the  text  is,  '*  Who  hath  believ- 
ed our  report  ?" 

The  prophet  speaks  in  the  person  of  Jesus  Christ, 
and  his  apostles.  He  foretells,  that  under  their 
ministry,  thrre  would  be  many  unbelievers  :  And 
so  the  event  has  proved. 

As  it  was  in  their  day,  so  it  has  been  since^ 


The  Guilt  and  Danger  of  Unbelief,  35 

The  gospel,  which  to  some  is  a  savour  of  life  un- 
to life,  is  to  others  a  savour  of  death  unto  death. 

There  are  many  nations^  which  have  not  believ- 
ed the  report. 

The  words  of  the  Psalmist,  concerning  the 
works  of  nature,  Saint  Paul  applies  to  the  preach- 
ers of  the  gospel. — "  Their  sound  is  gone  out 
through  all  the  earth,  and  their  words  to  the  ends 
of  the  world.  There  is  no  speech  nor  language, 
where  their  voice  is  not  heard." 

The  commission  which  Christ  gave  to  his  apos- 
tles was,  that  they  should  preach  the  gospel  to  all 
nations.  This  commission  they  executed  with  fi- 
delity. They  travelled  into  various  parts  ot  the 
world.  Many  nations  they  personally  visited. 
Wherever  they  went,  they  preached  in  places  of 
publick  resort.  And  where  they  found  a  compe* 
tent  number  of  believers,  they  planted  churches  \ 
and  in  every  church  they  ordained  stated  elders. 
To  the  churches  which  they  had  planted  they  wrote 
many  letters,  which  were  publickly  read,  as  well  in 
other  churches  as  in  those  to  which  they  were  im- 
mediately directed.  They  performed  miracles  in 
the  presence  of  multitudes,  and  in  the  most  con- 
spicuous manner.  The  doors  of  the  houses,  in 
which  they  preached,  were  opened  to  all,  to  hea- 
thens and  unbelievers,  as  well  as  to  christians.  And 
they,  as  occasion  required,  spake  in  all  the  various 
languages  of  the  people  who  assembled  to  heai* 
them.  They  might  therefore  properly  be  said  to 
preach  the  gospel  lo  all  nations.  ^lany,  from  all 
the  nations  comprehended  within  the  Roman  em- 
pire, heard  their  doctrines  and  saw  their  miracles  ; 
and  these  would  naturally  carry  to  others  informa- 
tion of  the  things  which  they  had  seen  and  heard. 
Probably  there  were  few  or  none  within  the  empire, 
but  who,  in  the  apostle's  time,  either  heard  the 
gospel,    or  heard  such    report  concerning  it»  as 


36  The  Guilt  and  Danger  of  Unbelief. 

ought  to  have  awakened  their  attention  to  it.  The 
intercourse  of  the  Romans  with  other  nations  could 
not  fail  to  convey  the  report  beyond  the  bounds  of 
the  empire.  Nor  was  the  ministry  of  the  apostles, 
and  the  primitive  preachers  confined  v/ithin  these 
limits.  Their  labours  occupied  a  larger  sphere. 
The  work  which  they  began,  was,  in  the  next  age, 
still  pursued,  and  carried  to  a  wider  extent.  In 
short,  it  may  be  doubted,  whether  there  is  any  na- 
tion in  the  world,  which  has  not  at  one  time  or  an- 
other had  the  offer  of  the  gospel.  If  it  has  ^lot 
been  actually  preached  among  them,  yet  the  knowl- 
edge of  it  has  been  conveyed  to  them  in  such  a 
measure,  as  might  justly  have  led  them  to  enquire 
into  its  nature  and  evidence.  The  true  reason  why 
they  have  it  not,  is  their  indifference  to  it  when 
they  hear  it,  and  their  rejection  of  it  when  it  is  of- 
fered. 

If  there  were,  among  mankind,  the  same  atten- 
tion to  the  concerns  of  religion,  as  there  is  to  the 
interest  of  the  present  world,  the  gospel,  before 
this  time,  would  have  overspread  the  earth.  The 
valuable  arts  and  manufactures  of  one  country 
are  soon  introduced  into  all  commercial  countries, 
and  from  thence  conveyed  to  places  more  obscure. 
The  proc  uce  and  works  of  China  and  the  Indices 
are  circulated  through  Europe,  and  ail  the  civilized 
parts  of  America  :  And  many  of  them  are  not  un- 
known even  among  the  savages  of  America,  and 
the  barbarians  of  Africa.  If  a  useful  or  curious 
discovery  is  made  in  one  nation,  it  soon  is  commu- 
nicated to  others.  The  use  of  the  loadstone  and 
the  compass,  of  gunpowder  and  firearms  did  not 
long  rest  with  the  first  inventors.  If  manl;ind  felt 
the  same  solicitude,  to  improve  in  virtue  and  good- 
ness, as  to  increase  in  wealth  and  power — the 
same  concern  to  spread  the  knowledge  of  reli- 
gion, as  to  promote  arts,  manufactures  and  com- 


The  Guilt  and  Danger  of  Unhdicf.  37 

iiierce,  Christianity  had  long  since  been  the  religion 
of  the  world.  But  such  is  their  stupidity  with  re- 
gard to  their  most  important  interests,  that  it  is  still 
confined  to  much  the  smaller  part  of  our  fallen  race. 

Among  those,  to  whom  the  gospel  is  preaclied, 
there  are  man}',  vv'ho  avowedly  reject  it  ;  and  of 
those  v/ho  profess  to  believe  it,  there  are  many,  who 
in  works  deny  it. 

The  opposition  of  the  heart  to  the  practical  design 
of  the  gospel,  is  considered  as  unbelief.  The  apos- 
tle says  of  the  Jews,  "  They  have  not  all  obeyed 
the  gospel,  for  Esaias  saith,  Who  hath  believed 
our  report  ? 

The  gospel  is  not  a  dry  system  of  speculative  o- 
pinions,  designed  for  our  amusement,  but  a  wise 
collection  of  doctrines  and  precepts,  intended  for 
the  government  of  our  lives.  And  the  faith,  which 
it  requires  is  not  merely  an  act  of  the  understanding 
in  assenting  to  it  as  true,  but  an  exercise  also  of  the 
will  in  embracing  it  as  good.  It  is  believing  with 
the  heart,  and  receiving  ihe  love  of  the  truth.  He, 
who  does  not  in  heart  receive,  and  in  practice  obey, 
the  truth,  is  guilty  of  unbelief.  His  faith,  in  di- 
vine estimation,  is  of  no  value,  because  it  has  no 
influence,  and  produces  no  effect.  The  apostle 
commends  the  faith  of  those,  "  who  when  they 
heard  the  word,  received  it  as  the  w  ord  of  God, 
v.hich  effectually  works  in  them  that  believe."  As 
he  says  of  circumcision,  we  may  say  also  of  faith — 
It  verily  profitetb,  if  v/e  obey  the  gospel  ;  but  if 
not,  it  then  becomes  unbelief.  Of  the  wicked  ser- 
vant who  smites  his  fellows,  and  drinks  with  the 
drunken,  our  Lord  says,  "  His  portion  shall  be  ap- 
pointed to  him  with  unbelievers^  His  vicious  life 
ranks  him  with  infidels.  Elsewhere  it  is  said,  "  His 
portion  shall  be  with,  hypocrites,''^  with  those,  who, 
in  practice  contradict  what,  in  words,  they  profess 
to  believe. 


38  The  Guilt  and  Danger  of  Unbelief'. 

The  Jews,  who  rebelled  against  God  in  the  wil- 
derness, were  destroyed  by  various  judgments,  be- 
cause of  their  unbelief.  They  saw  the  mighty 
works,  which  God  wrought  for  their  salvation  ;  but 
the}"  sinned  against  him,  tempted  him  in  their  hearts, 
and  provoked  him  by  their  disobedience  ;  and  there- 
fore it  is  said,  "  The}^  believed  not  in  God,  nor  trust- 
ed in  his  salvation." 

We  wonder,  perhaps,  at  those,  who  heard  the 
gospel  from  the  mouth  of  Jesus  and  his  apostles, 
and  yet  treated  it  as  a  fiction  and  imposture.  It  is 
said,  that  Jesus  himself  marvelled,  because  of  their 
unbelief. 

They,  however,  are  not  the  only  unbelievers. 
The  gospel,  which  Christ  and  his  apostles  preached, 
is  transmitted  to  our  age. — Have  we  received  it  ? 
It  cannot  be  said,  we  have  all  obeyed  it.  There 
are  many  who  live  in  the  allowed  practice  of  the 
sins,  which  this  manifestly  condemns.  They  are 
unjust  and  oppressive  to  their  neighbours  ;  vain 
and  impious  in  their  language  ;  wild  and  extrava- 
gant in  their  diversions  ;  intemperate  and  irregular 
in  their  indulgences.  Do  they  believe  the  report, 
that  because  of  these  things  the  wrath  of  God  is 
coming  on  the  children  of  disobedience  ? 

Many  are  under  a  spirit  of  slumber.  They  have 
eyes,  but  see  not ;  ears  have  they,  but  they  hear 
not,  neither  do  they  understand.  They  feel  no  soli- 
citude about  their  eternal  salvation  ;  no  concern  to 
understand  the  terms  of  it,  or  to  ascertain  their  in- 
terest in  it.  They  do  not  even  profess  the  gospel, 
or  attend  with  constancy  on  its  institutions.  Do 
they  believe  that  there  is  before  them  an  eternal 
state  of  retribution  ? — Do  they  believe  that  by  the 
law  of  God  they  are  condemned  already,  and  that 
only  the  divine  patience  suspends  the  execution  of 
the  sentence  which  is  gone  forth  against  them  ? — 
Do  thev  believe  tliat  Jesus  the  Son  of  God   came 


The  Guilt  and  Danger  of  UnhelieJ.         38> 

down  from  heaven  to  call  them  to  repentance,  and 
that  on  this  repentance  their  eternal  happiness  de- 
pends ? — What  ?  believe  these  things,  and  yet  neg- 
lect the  means  of  their  salvation  ?  neglect  pra3"er, 
selfexamination  and  attendance  on  divine  worship  ? 
What  inconsistency  is  here  ! 

There  are  some  who  attend  on  the  external  forms 
of  religion,  and  yet  practically  renounce  it.  They 
come  before  God  as  his  people,  and  hear  his  words ; 
but  they  will  not  do  them.  The  interests  of  the 
world  are  supreme  in  their  thoughts.  They  are  cum- 
bered about  these  things  ;  but  the  one  thing,  which 
is  needful,  finds  no  place  in  their  hearts.  They 
have  been  warned  that  many,  like  them,  will  stand 
before  the  Judge  at  the  last  day,  and  plead,  *'  Lord, 
Lord,  we  have  eaten  and  drunk  in  thy  presen<ie, 
and  thou  hast  taught  in  our  streets ;  but  he  will  say, 
I  know  you  not ;  depart  from  me  ye  workers  of  ini- 
quity."    Do  they  believe  this  report  ? 

There  are  some,  who  pay  little  regard  to  the 
power  of  Godliness,  They  believe,  in  general  that 
there  is  such  a  thing  as  religion ;  but  have  very  par- 
tial and  superficial  conceptions  of  it.  They  keep, 
or  seem  to  keep  some  of  the  commandments.  They 
cannot  be  charged  with  any  of  the  gross  violations 
of  the  rules  of  godliness,  sobriety,  truth  and  right- 
eousness ;  and  they  hope  they  shall  stand  approved. 
Do  they  believe  that  God  looks  on  the  heart,  and 
requires,  truth  in  the  inward  parts  ? — Do  they  be- 
lieve that  love  to  God,  faith  in  the  Mediator,  and 
benevolence  to  mankind  are  essential  to  religion  ? — 
Do  not  doctrines  of  this  kind  seem  like  idle  reports  ? 

If,  besides  speculative  infidels,  all  who  careless- 
ly neglect  divine  ordinances,  all  who  are  ignorant, 
of,  and  uninfluenced  by  divine  trutlis,  ail  who  live 
unconcerned  about,  and  inattentive  to  their  eternal 
salvation,  all  who  regard  the  interests  of  the  world 
in  preference  to  heaven  and  future  happiness,  if  alt 


40  The  Guilt  and  Danger  of  Unbelief, 

these  are  found  in  the  list  of  unbelievers,  may  not 
the  old  complaint  be  renewed,  "  Who  hath  believ- 
ed our  report  ?" 

If  the  report,  which  is  sent  among  us,  is  so  im- 
portant and  interesting,  so  rational  and  credible,  as 
has  been  represented.  Whence  is  it,  that  so  many 
disregard  it  ?  Is  it  because  they  have  not  capacity 
to  understand  its  design,  or  to  examine  its  evi- 
dence ?  They  have  reason  sufficient  for  their  world- 
1}^  purposes.  They  are  wise  for  their  temporal  in- 
terest. But  there  is  in  them  an  evil  heart  of  unbe- 
lief. Our  Saviour  says,  "  This  is  the  condemna- 
tion, that  light  has  come  into  the  world,  but  they 
have  loved  darkness  rather  than  light,  because  their 
deeds  are  evil ;  for  every  one,  that  doth  evil,  hatetli 
the  light,  neither  cometh  he  to  the  light,  lest  his 
deeds  should  be  reproved." 

By  way  of  improvement  then, 

1.  Let  us  reflect  on  the  great  guilt  of  unbeliev- 
ers in  a  gospel  land,  and  the  awful  condemnation, 
to  which  they  stand  exposed. 

When  we  view,  with  serious  attention,  the  plan 
of  the  gospel,  it  appears  to  be  perfectly  adapted  to 
our  real  necessities,  and  fully  to  correspond  with 
our  reasonable  wishes.  Herein  God  has  abounded 
to  us  in  all  wisdom  and  prudence.  Here  is  a  sure 
foundation  laid  to  support  our  hope,  clear  and  com- 
plete evidence  given  to  gain  our  faith,  the  most 
powerful  arguments  used  to  command  our  consent, 
and  the  most  suitable  assistances  offered  to"  animate 
our  resolution.  They  who  perish  under  these  ad- 
vantages, must  impute  to  themselves  their  own  de- 
struction. 

If  sin  by  the  commandment  becomes  exceeding- 
ly sinful,  by  the  gospel  it  becomes  exceedingly 
more  so.  If  they  who  despised  the  law  of  Mo- 
ses, died  without  mercy,  how  severe  will  be  the 
punishment  of  those  who  trample  on  the  grace  of 


The  Guilt  and  Danger  of  Unbelief,  41 

Christ.  We  lament  the  unhappy  condition  of  the 
heathens,  wlio  have  not  heard  the  report  of  the  gos- 
pel :  But  how  much  more  deplorable  will  be  the 
condition  of  those  who  have  heard,  and  will  not  be- 
lieve ?  We  are  they  to  whom  this  report  has  come. 
It  win  not  pass  by  us  with  indifference,  and  leave 
us  as  it  found  us.  If  we  will  not  receive  it,  or  will 
not  be  influenced  by  it ;  if  we  reject  it,  as  if  it 
were  not  true,  or  disregard  it,  as  if  it  were  not  im- 
portant, it  will,  beyond  all  conception,  aggravate 
owY  present  guilt,  and  augment  our  future  punish- 
ment. The  time  is  just  at  hand,  when  mortals  will 
know  what  is  the  issue  and  result  of  the  gospel  with 
respect  to  them.  It  will  be  a  savour  of  life,  or  of 
death.  O,  hear,  that  your  souls  may  live.  Know 
in  this  your  day,  the  things  which  belong  to  your 
peace,  before  they  are  hidden  from  your  eyes. 

2.  If  there  are  many  who  hear  the  report  of  the 
gospel,  and  yet  believe  it  not,  each  one  should  be 
solicitous  for  himself. 

We  are  warned  that  many  will  be  lost.  Let  us 
not  be  high  minded,  but  feai\  "  Enter  in  at  the 
strait  gate,"  says  our  Lord,  "  for  wide  is  the  gate 
and  broad  is  the  way,  which  leads  to  destruction, 
and  many  there  are  who  go  in  thereat.  Strait  is 
the  gate,  and  narrow  is  the  way  which  leads  to  life, 
and  few  there  are  v/ho  find  it."  The  apostle  to  the 
Hebrews  urges  the  same  argument.  God  pronounc- 
ed concerning  the  generation  which  came  out  of  E- 
gypt,  that,  because  of  their  unbelief,  they  should  not 
enter  into  his  rest.  "  Let  us  therefore  fear,"  says 
the  apostle,  "  lest  a  promise  being  left  us  of  enter- 
ing into  his  rest,  any  of  us  should  seem  to  come 
short  of  it." 

When  Christ  said  to  his  disciples,  "  One  of  you 
shall  betray  me  ;"  struck  with  a  general  astonish- 
ment, they  felt  a  solemn  anxiety,  each  one  for  him- 
self.    They  said  to  him,  one  and  all,  "  Lord,  is  it 

Vol.  IL  F 


42  The  Guilt  afid  Danger  of  Unbelief, 

I  5" — "  Lord,  is  it  T  ?" — Even  Judas  joined  in  the 
enquiry.  It  was  a  just  concern.  How  much  greater 
reason  have  we  to  be  solicitous  for  ourselves,  when 
v/e  are  often  warned,  that,  of  the  many  who  are 
called,  few  are  cliosen  ? 

We  believe,  in  general,  that  many  will  perish 
from  among  those  who  enjoy  the  gospel.  We  al- 
low that  their  doom  will  be  awful.  But  we  flatter 
ourselves,  that  we  shall  escape  it.  Let  us  enquire, 
what  is  the  ground  of  our  hope. 

Do  we  think,  that  the  temper  of  the  gospel  is 
formed  in  us,  and  that  our  title  to  heaven  is  already 
secured  ?  Happy  indeed  are  we,  if  this  is  our  state 
and  character.  But  in  a  matter  of  such  consequence, 
let  us  proceed  cautiously  and  hope  humbly.  Peter, 
when  his  Lord  asked  him,  "  Lovest  thou  me  ?" 
answered  boldly.  "Yea,  Lord,  thou  knowest  that  I 
love  thee."  But  Jesus  renewed  the  question  ;  and, 
on  receiving  the  same  answer,  repeated  the  ques- 
tion again.  He  has  taught  us,  that  we  should  not 
be  too  hasty  in  our  conclusions,  or  too  confident  in 
our  hopes.  The  gospel  instructs  us,  that  we  must 
examine  ourselves,  whether  we  are  in  the  faith,  that 
we  must  prove  our  own  selves,  that  we  must  give 
diligence  to  the  full  assurance  of  hope  to  the  end. 

LiCt  us  examine  the  foimdation  of  our  hope.  Does 
it  rest  wholly  on  the  gracious  promise  of  God  in  Je- 
sus Christ  ?  If  our  hope  leans  on  any  other  support, 
it  must  fall.  Guilty  creatures  have  no  ground  but 
this,  on  which  they  can  stand. 

Let  us  examine  v/hether  we  have  complied  with 
the  terms  of  the  promise.  Have  we  been  careful 
to  understand  them  ?  Do  \\  e  feel  our  hearts  consent- 
ing to  them  ?  Do  we  find  that  hatred  of  sin  ;  that 
tenderness  of  conscience  ;  that  watchfulness  against 
temptations  ;  that  delight  in  duty  ;  and  that  steady 
concern  to  approve  ourselves  to  God,  which  are 
the  fruits  of  gospel  faith  and  repentance  ? 


The  Guilt  and  Danger  of  UnhelleJ.  43 

Let  us  examine,  what  is  the  influence  of  cur 
hope.  A  folse  hope  makes  men  secure  and  care- 
less ;  bold  and  presumptuous.  A  true  hope  will 
make  them  watchful  and  humble,  attentive  to  them- 
selves, and  charitable  to  others.  Every  one  who 
has  this  hope,  purifies  himseli'. 

Let  us  examine,  whether  we  make  improve- 
ments in  religion.  The  vain  hypocrite  g;lori;:s  in 
his  present  attainments.  The  humble  chriadan  as- 
pires after  perfection. 

It  is  probable  there  may  be  some,  who  will  not 
even  pretend  to  an  evidence  of  their  present  title  to 
salvation.  They  hope  however,  that  they  shall  ob- 
tain it  by  a  future  compliance  with  its  terms. 

But  can  you  live  contented  and  easy  in  such  a 
state  as  this  ?  Do  you  not  think,  that  many  have 
perished  in  their  sins,  who  had  as  stron?^  resokitions, 
as  you  have,  of  future  repentance  ?  Do  you  ima- 
gine, that  every  one,  who  intended  to  see  :v  salva- 
tion, has  actually  so  sought  as  to  obtain  ?  If  not, 
then  perhaps  ijour  intentions  will  fail  you. 

Do  you  expect  peculiar  favour,  because  you  have 
taken  more  pains  in  religion  than  some  others  ;  or 
have  not  sinned  so  grossly  as  they  ?  Doubtless  yoa 
will  have  full  credit  for  all  the  good  you  have  don.e ; 
and  you  will  not  be  punished  for  sins,  which  3-011 
never  committed  in  act,  or  indulged  in  heart. 

But  whether  you  are  greater  smners  or  smaller, 
is  not  the  present  question.  If  you  are  under  the 
power  of  sin,  you  are  under  condemnation.  And, 
W'hatever  pains  you  have  taken  in  some  particular 
matters,  if  you  have  not  fully  consented  to  the  terms 
of  salvation,  it  is  none  of  yours. 

When  you  see  some  gross  sinners  proceeding, 
with  apparent  unconcern  in  their  guilty  course,  you 
wonder,  that  they  are  not  alarmed  at  the  danger, 
which  so  evidently  threatens  them. — But,  \\\v^ 
have  not  you  as  much  cause  to  be  alarmed  as  they  ? 


44  The  Guilt  and  Danger  of  UnheVief. 

Are  not  you  also  exposed  to  condemnation  ?  Can 
you  be  saved  without  repentance  ?  Must  not  repen- 
tance, in  its  general  nature,  be  the  same  thing  in 
you  as  in  them  ?  How  then  can  you  feel  secure, 
while  you  think  them  in  danger  ? 

Is  it  not  probable,  that  there  may  be,  in  the  place 
of  punishment,  some,  whose  guilt  was  not  so  ag- 
gravated as  yours  ? — some,  who  never  sinned  a- 
gainst  equal  light,  warnings  and  restraints  ? — Some, 
whenever  abused  so  much  grace,  nor  wearied -so 
long  patience  ? — Yea,  is  it  not  supposable,  that, 
in  ihe  world  of  misery,  there  may  be  those,  who 
have  taken  as  great  pains,  employed  as  many 
thoughts,  and  spent  as  m.uch  time,  in  the  concerns 
of  their  souls,  as  ever  you  have  done  ? — Many  of 
the  unhapp3^  persons,  who  will  be  shut  out  of 
Christ's  Kingdom,  are  such  as  have  sought  to  enter 
in  ;  but  have  sought  negligently,  or  unseasonably. 
They  are  such  as  have  heard  him  teach,  eaten  in 
his  presence,  and  done  many  things  in  his  name  ; 
but  still  they  have  been  workers  of  iniquity. 

Can  you  say  more  in  your  favour,  than  did  the 
young  ruler  mentioned  in  the  gospel  ? — Or  have 
you  been  more  solicitous  than  he,  1,0  learn  the  way 
to  heaven?  But  he  parted  with  his  Saviour  :  He 
wished  to  obtain  eternal  life  ;  but  vvculd  not,  for  its 
sake,  forego  the  interests  of  the  ^vo^;d. 

Have  you  been  more  diligent  in  seeking  after 
Christ,  than  son:e,  of  whom  we  read,  that  tliey 
went  from  place  to  place,  and  crossed  tlie  sea  to 
find  him.  And  yet  these  were  chiefly  influenced  by 
a  desire  to  eat  of  his  loaves. 

Whatever  pains  you  have  taken  in  religion,  and 
whatever  attention  you  have  paid  to  the  report  of 
the  gospel ;  if  you  have  not  actually  submitted  to  its 
precepts,  and  yielded  to  the  influence  of  its  doc- 
trines, if  you  have  not  consented  that  Christ  shall 
be  yours  in  all  his  characters,  and  that  you  will  be 


The  Guilt  and  Danger  of  Unbelief,         45 

his  with  all  your  po'.vers,  you  have  no  share  ia  his 
salvation. 

If  you  can  suppose,  that  many  have  been  lost, 
•who  have  come  as  near  to  the  kingdom  of  heaven 
as  you  ;  then  fear  lest  you  come  short  of  it,  and 
give  all  diligence  to  make  your  calling  sure. 

3,  We  learn  from  our  subject,  that  the  unsuc- 
cessf  ulness  of  the  gospel  is  not  always  to  be  imput- 
ed to  the  want  of  fidelity,  or  ability,  in  the  preachers 
of  it.  It  must  often  be  ascribed  to  some  other  cause. 

The  prophets  of  old  ;  the  apostles  of  Jesus  ;  yea, 
the  Saviour  himself  complained,  "  Who  hath  be- 
lieved our  report  ?" 

Zeal  and  diligence  in  ministers  are  doubtless  im- 
portant. As  they  are  more  wise  and  faithful,  there 
is  more  reason  to  hope  for  success. 

but  there  is  something  also  for  hearers  to  do.  If 
the}'  v\  ill  not  receive  the  report,  it  is  published  to 
them  in  vain. 

Every  one  sees,  that  a  minister  should  attend, 
wuth  great  concern,  to  the  duties  of  his  calling,  be- 
cause it  is  a  solemn  and  weio:hty  calling.  But  what 
makes  it  so  solemn  and  weighty  ? — Because  it  re- 
lates to  men's  salvation.  Your  salvation  then  is  a 
weighty  matter.  And  ought  not  you  to  attend  to  it  ? 
Preaching  is  but  a  mean  of  salvation  ;  and  means 
unapplied  will  never  save  your  souls. 

You  think  your  minister  should  be  laborious  in 
his  work.  But  have  you  nothing  to  do  ?  He  must 
watch  for  your  souls.  Must  not  you  watch  for  your 
own  ? 

If  a  minister  should  neglect  the  stated  duties  of 
his  profession,  out  of  indolence,  or  love  of  the 
world  ;  if  he  should  seldom  appear  in  the  sanctuary 
to  deliver  the  divine  report,  because  he  was  too 
rnuch  devoted  to  his  ease,  or  too  much  entangled 
in  the  affairs  of  this  life,  to  have  leisure  or  spirit  for  the 
sacred  service  ;  you  would  not  be  in  doubt  what  to 


46  The  Guilt  and  Danger  of  Unbelief. 

think  of  him,  nor  very  scrupulous  what  you  said 
of  him.  But  he  is  no  more  bound  to  preach,  than  you 
are  to  hear.  If  then  worldly  affections  and  cares 
have  introduced  into  your  souls  such  an  indiffer- 
ence, or  disrelish  to  divine  worship,  that  you  attend 
it  but  seldom,  and  never  with  any  spirit  and  zeal, 
pray,  tell  me,  Why  are  not  you  as  criminal  as 
such  a  minister  ? 

If  a  minister,  instead  of  preaching  on  the  great 
subjects,  which  concern  men's  salvation,  should 
only  give  lectures  on  history  or  astronomy,  hus- 
bandry or  politicks  ;  though  you  might  think  him  a 
man  of  learning,  you  would  condemn  him  as  un- 
worthy the  name  of  minister.  But  if  you  attend 
more  to  the  interests,  honours  or  pleasures  of  the 
world,  than  to  the  salvation  of  your  souls,  What 
are  you  better  than  he  ?  As  long  as  you  refuse  to 
hear  the  truth,  and  to  work  out  your  salvation,  it 
is  a  matter  of  little  consequence  to  you,  whether 
your  minister  preaches  on  piety  and  religion,  or  on 
husbandry  and  politicks  ;  or  indeed  whether  he 
preaches  at  all. 

If  you  supposed,  that  a  minister  had  no  concern 
for  men's  salvation  ;  and  appeared  in  his  desk  from 
week  to  week,  only  to  exhibit  his  talents,  or  to  secure 
a  maintenance  ;  you  would  think  he  shamefully  pros- 
tituted his  profession.  But  if  his  aim  in  preaching 
should  be  to  save  your  souls,  your  aim  in  hearing 
should  be  to  save  your  own.  If  then  you  come  to 
the  house  of  God  only  out  of  custom,  or  to  pass  a- 
way  a  dull  hour  ;  or  if,  while  you  are  there,  you 
are  thoughtless  and  inattentive,  or  hear  only  to  make 
unkind  aniniadversions  ;  you  are  no  better  than  the 
minister,  who  preaches  for  lucre  or  applause. 

It  is  common  to  remark  on  the  coldness  of  piinis- 
ters  ;  but.  How  will  you  excuse  your  own  indiffer- 
ence in  a  matter  which  infinitely  concerns  you  ? 


The  Guilt  and  Danger  of  Unbelief,  47 

You  think  that  if  ministers  were  more  zealous, 
you  should  be  so  too.  Perhaps  also,  if  you  were 
more  attentive  to  the  word  preached,  and  more  dili- 
gent in  the  work  of  your  salvation,  you  would  thus 
give  some  courage  and  animation  to  them.  Let  us 
then  strive  together,  and  be  fellow  workers  to  the 
kingdom  of  God. 

Some  are  ready  to  say,  "  If  we  could  hear  the 
word  preached  in  such  a  manner,  if  such  doctrines 
were  oftener  taught ;  if  the  terrors  of  God's  word 
were  more  strongly  displayed,  and  more  closely  ap- 
plied ;  more  good  Avould  be  done,  and  we  should  hope 
for  some  sensible  benefit."  With  this  expectation, 
they  change  the  place  of  their  attendance.  But 
imagine  not,  that  all  the  success  depends  on  the  pe- 
culiar manner,  or  engaging  address  of  the  speaker. 
What  are  preachers,  but  ministers  by. whom  men 
believe  even  as  the  Lord  gives  to  every  man  ?  Glo- 
ry not  in  men.  Remember  that  much  depends  on 
the  blessing  of  God.  And  that  you  may  receive 
this  repair  to  his  house,  hear  his  word  with  a  humble, 
quiet  and  teachable  temper,  and  lift  up  your  hearts 
to  him  for  his  grace  to  accompany  it.  Paul  and  A- 
poUos  can  only  plant  and  water.  It  is  God  who 
gives  the  increase.  Look  to  him,  that  he  would 
multiply  the  seed  sown,  and  cause  it  to  bring  forth 
fruit  unto  life  eternal. 


SERMON    IV. 


Pilate's  indifference  to  the  Truth, 


^.y\/^^-  ••:^~r^^ 


JOHN,     xviii.  3S. 

Pilate  saith  unto  Mm,  What  is  truth  ?  And  when  he  had  said  thit, 
he  went  out  again  unto  the  Jews,  and  saith  unto  them,  1  find  in 
him  no  fault  at  all. 

J  ESUS  was,  by  the  Jewish  council,  brought 
before  Pilate  the  Roman  governoiir,  and  accused  as 
one  who  perverted  the  nation  from  their  allegiance, 
and  forbade  to  give  tribute  to  Cesar,  saying,  that 
he  himself  was  a  king,  Pilate  having  heard  the 
charge,  demanded  of  him,  "  Art  thou  the  king  of 
»the  Jews  ?"  Jesus  acknovv-ledged,  that  he  had  called 
himself  a  king.  But  he  added,  "  My  kingdom  is 
not  of  this  world."  If  it  were,  "  then  would  my 
servants  fight ;  that  I  should  not  be  delivered  to  the 
Jews."  As  I  have  not  permitted,  much  less  at- 
tempted any  thing  of  this  kind,  it  is  manifest,  that 
*'  my  kingdom  is  not  from  hence."  Pilate  says, 
*'  Art  thou  a  king  then  ?"  And  yet  thy  kingdom 
not  of  this  world  ?     "  What  sort  of  kingdom  dost 


Pilate'^s  indifference  to  the  Truthl  4-9 

thoLi  claim  ?"  Jesus  explains  the  matter. — "  It  is  as 
thou  say  est  :"  I  am  a  king.  But  my  kingdom  con- 
sists in  the  power  and  dominion  of  truth.  "  To 
this  end  was  I  born,  and  for  this  cause  came  I  into 
the  world,  that  I  might  bear  witness  to  the  truth  ;" 
might  reveal  it  by  my  doctrines,  confirm  it  by  my 
^vorxks,  and  impress  it  on  men's  hearts  by  my  spir- 
it. "  Every  one,  who  is  of  the  truth,  heareth  my 
voice."  They  who  believe  the  truth,  and  act  un- 
der its  influence,  are  my  subjects. 

Pilate  seems,  from  this  answer  to  be  satisfied  that 
Jesus  had  no  design  against  the  civil  government. 
He  probably  viev/ed  his  prisoner,  as  a  new  philoso- 
pher, who  was  introducing  some  peculiar  system  of 
opinions,  which  he  affected  to  call  by  the  name  of 
a  kingdom.  But  as  long  as  he  meddled  not  with  af- 
fairs of  state,  Pilate  was  willing,  that  he  should 
teach  his  own  system,  and  name  it  according  to  his 
own  fancy. 

Thus  far  Pilate  discovered  a  commendable  hon- 
esty and  candour.  But  his  indifference  to  the  doc- 
trine  of  Christ  was  highly  censurable.  When  Je- 
sus said,  *'Icame  to  bear  witness  to  the  truth  ;" 
Pilate  indeed  asked,  "  What  is  truth  ?"  But,  ^vith- 
out  waiting  for  an  answer,  he  went  out  to  the  Jews, 
and  said,  "  I  find  no  fault  in  him."  He  was  nei- 
ther disposed  to  condemn  him  as  a  usurper,  nor  to 
hear  him  as  a  teacher. 

As  Pilate  was  a  Roman,  who  had  resided  but  a 
short  time  in  Judea,  probably  he  was  little  acquaint- 
ed with  the  scriptures  of  the  Jews,  and  their  ex- 
pectations concerning  the  Messiah.  He  had,  how- 
ever, full  information,  that  this  Jesus  assumed  a 
high  character.  The  report  of  his  numerous  mira- 
cles, and  engaging  manner  of  teaching,  could  not 
have  e^:caped  the  governour's  ears.  He  now  had  an 
opportunity  to  see  Jesus,  and  converse  with  him 
personallv.     He  had  heard  his  prisoner  declare,  that 

Vol.  II.  G 


50  Pilatc^s  indifference  fo  the  Trutfu 

he  was  sent  into  the  world  to  bear  witness  to  tht 
truth.  He  must  have  been  convinced,  from  what 
liad  passed  in  his  presence,  that  this  was  no  ordina- 
ry person,  who  now  stood  before  him.  He  repeat- 
edly acknowledged,  that  he  could  find  no  fault  in 
him.  Well  he  knew  that  the  Jews  had  delivered 
him  for  envy.  Various  expedients  he  tried  to  calm 
their  rage,  and  effect  his  release.  And,  finally, 
when  he  gave  sentence  against  him,  he  washed  his 
hands  before  the  multitude,  and  said,  "  I  am  inno- 
cent from  the  blood  of  this  just  man  :   See  ye  to  it." 

From  these  circumstances,  it  is  evident  that  he 
entertained  a  high  opinion  of  Jesus. 

The  governourhad  now  the  fairest  opportunity  to 
learn  the  character  which  Christ  had  assumed,  and 
the  doctrine  which  he  came  to  teach.  He  was  sit- 
ting on  his  judgment  seat,  and  Jesus  was  standing 
before  him.  He  might  propose  what  questions  he 
pleased  :  And  to  questions  of  importance,  propos- 
ed with  an  honest  intention,  Jesus  certainly  would 
have  returned  a  full  answer.  Pilate  was  acting  in 
his  official  capacity,  and  no  man  would  interrupt 
him.  Who  could  wish  to  be  under  better  advanta- 
ges than  these  ?  But  good  as  they  were,  no  use  did 
he  make  of  them. 

You  think,  perhaps,  it  had  been  happy  for  us,  if 
Pilate  had  sliown  a  little  more  regard  to  his  own 
question.  It  was  really  important ;  and  you  wish 
to  know,  how  this  divine  instructor  would  have  an- 
swered it.  His  answer  might  have  solved  many 
dt)ubts,  which  often  arise  on  the  same  question. 

To  Pilate  indeed  it  v/as  important  to  have  re- 
ceived an  answer  ;  and  it  was  his  own  indifference 
which  prevented  it.  But  to  you  the  question  is  al- 
ready answered.  And  whatever  Jesus  might  have 
said  on  this  occasion,  you  would  have  learnt  from  it 
nothing  more  tiian  you  may  now  find  in  reading  his 
gospel.  All  his  instructions  are,  in  effect,  answers 
to  the  same  question. 


Pilate'' s  ind'ijfference  to  the  Truth.  51 

Our  divine  Lord  perfccdy  knew  wliat  was  in 
man.  If  Pilate  proposed  die  question  as  a  matter 
of  curiosity,  it  might  be  expected,  that  Christ 
would  answer  it,  as  he  answered  other  curious  ques- 
tions, by  turning  the  enquirer's  attention  to  some- 
thing, which  more  nearly  concerned  him.  But  if 
his  desire  had  been  to  receive  instruction  in  such 
truths  as  immediately  related  to  his  duty  and  salva- 
tion, the  answer  of  Jesus  would  have  been,  in  sub- 
stance, the  same,  as  he  at  other  times  gave  to  similar 
questions.  On  your  own  account  then,  you  have 
no  cause  to  regret  that  Pilate's  indifference  prevent- 
ed an  answer. 

If  you  enquire,  what  is  the  truth,  in  some  of  the 
questions,  which  have  divided  theological  and  met- 
aphysical disputants  ;  as  how  sin  first  entered  into 
God's  creation,  and  why  he  has  permitted  it  to  ex- 
ist ;  wherein  consists  the  moral  freedom  of  rational 
beings,  and  how  God  carries  on  the  great  scheme 
of  his  government  without  controling  this  freedom ; 
how  the  divine  and  human  natures  are  united  in 
Jesus  Christ  ;  or  even  how  flesh  and  spirit  are  unit- 
ed in  man — If  such  as  these  are  your  enquiries,  I 
cannot  promise  you,  that  you  will  find  an  answer  in 
the  gospel.  And  I  much  doubt  Vvhether  Christ 
would  have  answered  them,  if  they  had  been  pro- 
posed when  he  was  on  earth. 

But  ifyour  enquiries  arc  concerning  things  of  real 
importance  to  your  salvation,  you  may  certainly 
meet  with  abundant  satisfaction.  "  God  has  given 
you  all  things,  which  pertain  to  life  and  godhness, 
through  the  knowledge  of  liim  who  has  called  you 
to  glory  and  virtue." 

Do  you  wish  to  know  the  character  of  the  Deit}', 
and  how  he  is  to  be  worshipped  ?  Read  Christ's  dis- 
course with  the  woman  of  Samaria.  There  you 
learn,  that  "  God  is  a  Spirit  ;  and  they  who  wor- 
ship him,  must  worship  hiui  in  spirit  and  in  truth. '^ 


52  PUate^s  indifference  to  the  Truth. 

And  tbej'  wbotims  worship  him,  are  accepted,  in 
whatever  place  their  devotions  are  offered.  Read 
also  Paul's  sermon  to  the  people  of  Athens.  There 
you  are  taught  that  "  God  who  made  the  world, 
and  ail  things  therein,  dwelleth  not  in  temples  made 
with  hands,  neither  is  worshipped  by  men's  hands, 
as  though  he  needed  any  thing  from  them,  seeing 
he  giveth  to  all  life  and  breath,  and  all  things  ;  and 
in  him  we  live  and  move,  and  have  our  being." 

Would  you  know  wherein  }  our  true  happiness 
consists  ?  Read  the  beginning  of  Christ's  ser- 
mon on  the  mount.  There  you  will  find,  that  hap- 
piness little  depends  on  external  circumstances,  but 
is  essentially  connected  with  a  holy  and  virtuous 
temper  of  mind. 

Are  you  solicitous  to  understand  the  nature  and 
extent  of  moral  duties  ?  Read  on  in  the  same  ser- 
mon. There  you  have  them,  stated  with  precision, 
explained  with  perspicuity,  and  rescued  from  tlie 
vile  interpretations,  by  which  men  of  corrupt  minds 
had  perverted  them. 

Would  you  be  instructed,  what  is  your  great  bu- 
siness in  life,  and  what  is  the  most  worthy  object  of 
your  pursuit  ?  Still  read  on.  The  Saviour  tells 
you,  "  Lay  not  up  for  yourselves  treasures  on  earth 
where  moths  corrupt,  and  thieves  break -through 
and  steal ;  but  lay  up  for  yourselves  in  heaven  treas- 
ures which  will  never  fail." — "  Take  no  thou eht  for 
things  which  concern  the  body  ;  but  seek  first  the 
kingdom  of  God,  and  these  things  shall  be  added." 

l3o  ycu  enquire,  what  you  must  do  to  be  saved? 
Read  Christ's  answer  to  the  rich  young  ruler.  "  If 
thou  wilt  enter  into  life,  keep  the  commandments." 
When,  professing  to  have  done  this  from  his  youth, 
he  asked,  what  more  was  necessary,  Jesus  replied, 
*' If  thou  wilt  be  perfect,  go,  sell  that  thou  hast 
and  give  to  the  poor,  and  thou  shalt  have  treasure 
in  heaven  :  And  come,  follow  me."     You  hence 


Pilate'' s  indifference  to  the  Truth.  53 

learn,  that  a  partial  and  external  observance  of  the 
commands  of  God  will  not  intitle  you  to  heaven; 
but  there  must  be  in  your  heart  such  a  supreme  love 
to  God,  such  a  full  submission  to  the  Saviour,  and 
such  a.  strong  i-egard  to  the'  future  world,  as  shall 
raise  3'ou  above  earthly^  things,  and  dispose  you  to 
use  them  charite;bly,  Avhile  you  have  them,  and  re- 
sign them  cheerfully,  when  providence  demands 
them.  The  answer  which  the  apostles  of  Jesus 
gave  to  similar  enquiries,  though  expressed  in  dif- 
ferent words,  is,  in  substance  the  same.  "  Repent 
and  be  converted,  that  your  sins  may  be  blotted 
out."  *'  Believe  on  the  Lord  Jesus  Christ,  and  ye 
shall  be  saved." 

Are  you  desirous  to  form  a  just  idea  of  the  ir.an- 
ner  in  which  you  must  seek  salvation  ? — Hear  what 
Christ  said,  when  one  asked  him,  whether  few 
would  be  saved.  "  Strive  to  enter  in  at  the  strait 
gate,  for  many  will  seek  to  enter  in,  and  will  not 
be  able.  When  the  master  of  the  house  has  shut 
the  door,  many  will  knock,  and  say,  Lord,  open 
to  us,  for  we  have  eaten  and  drunk  in  thy  presence, 
and  thou  hast  taught  in  our  streets.  But  he  will  sa}', 
I  know  you  not  :  Depart  from  me  all  workers  of  in- 
iquity." You  here  see,  that  you  must  seek 
salvation  with  diligence,  and  without  delay  ; 
not  merely  by  an  observance  of  the  forms  of 
religion,  but  by  renouncing  every  sin,  and  com- 
plying with  every  duty.  To  the  same  purpose  is 
Paul's  advice  ;  "  Work  out  your  salvation  uith 
fear  and  trembling,  for  it  is  God,  who  worketh  in 
you.  Do  all  things  without  mu^rmuring  or  disput- 
ing." 

You  will  ask  perhaps,  What  ground  is  there  to 
believe,  that  God  will  work  in  us  ?  Hear  the  v/ords 
of  Christ  himself.  "I  say  unto  you,  ask  and  re 
shall  receive.  If  a  parent  will  give  bread  to  his  chil- 
dren, Kow  much  more  will  your  heavenly  Father 
give  the  Holy  Spirit  to  them  who  ask  him  ?" 


54  Pilate's  indifference  to  the  Truth. 

Would  you  learn,  which  are  the  principal  duties 
of  religion  ? — Jesus  has  told  you,  "  These  are  to 
love  God  with  all  your  heart,  and  your  neighbours 
as  yourselves.  On  these  two  hang  all  the  law  and 
the  prophets." 

In  short,  If  you  wish  to  be  informed,  what  are 
the  most  important  and  interesting  doctrines  in  the 
system  of  religious  truths  ;  only  consider,  what  are 
the  doctrines,  which  Christ  and  his  apostles  have 
most  frequently  inculcated,  and  most  warmly  urged. 

Say  now,  whether,  on  the  important  question, 
"  What  is  truth  ?"  you  need  farther  instruction  than 
Christ  has  given  you. 

If  you  seek  instruction  with  the  spirit  of  his  dis- 
ciples, who  love  the  tmth  and  hear  his  voice,  you 
will  learn  all  that  immediately  relates  to  your  duty^^ 
and  essentially  concerns  5'our  salvation.  If  your 
enquiries  are  directed  to  different  objects,  look  not 
to  Christ  for  an  answer.  He  came,  not  to  gratify 
an  idle  curiosity,  but  to  guide  the  meek  in  judg- 
ment, and  teach  the  humble  his  way. 

Beware,  however,  that  you  indulge  not  the  same 
indifference  which  you  condemn  in  Pilate.  He  de- 
clared Jesus  to  be  an  innocent  and  just  man  ;  but 
he  still  remained  an  unbeliever.  You  have  the  gos- 
pel of  Christ,  and  you  profess  to  believe  that  it  is 
divine.  Learn  then  what  it  teaches,  and  practise 
what  it  requires. 

There  are,  doubtless,  many  as  negligent  as  this 
heathen  was  :  We  will  consider  some  instances,  in 
which  this  criminal  negligence  appears. 

There  is.  in  some,  an  indifference  to  religion  in 
general. 

Perhaps  they  outwardly  conform  to  the  prevailing 
usage  of  their  countr}' ;  but  scarcely  spend  a  thought, 
whether  the  common  religion  is  true,  or  whether^ 
in  realit} ,  there  is  any  such  thing. 


Pilate'' s  indifference  to  the  Truth.  B5 

They  think  it  best  for  mankind,  that  some  appre- 
hensions of  a  Deity  and  a  future  judgment,  and 
some  forms  of  religious  worship,  should  be  kept  up 
in  the  world  ;  because  these  tend  to  peace  and  good 
order.  But  to  religion,  considered  as  a  mean  of 
rendering  us  acceptable  to  God,  and  of  preparing 
us  for  future  happiness,  they  pay  no  attention. 

They  may  think,  that  a  general  acquaintance  with 
the  common  sentiments  of  the  time  and  place,  is  a 
necessary  part  of  a  good  education,  because  it  qual- 
ifies a  man  for  conversation  in  some  sorts  of  com- 
pany. But  farther  than  this,  they  care  little  about 
it.  They  learn  the  religion  of  their  own  country, 
for  the  same  reason,  that  they  would  study  the  lan- 
guage and  manners  of  a  foreign  country,  if  they 
were  going  to  travel  there. 

But  if  we  are  rational  and  immortal  creatures,  re- 
ligion must  be  a  matter  of  infinite  importance  to  us 
all ;  and  every  man  is  bound  immediately  to  exam- 
ine what  it  is.  If  he  is  in  doubt,  whether  Christian- 
ity is  divine,  he  ought  to  enquire  into  its  evidences. 
When  he  is  settled  in  a  general  belief  of  its  divinity, 
he  is  not  to  rest  here,  but  to  apply  himself,  without 
delay,  to  obtain  a  knowledge  of  its  doctrines,  and  an 
interest  in  its  promises. 

There  are  many,  who  acknowledge,  in  general, 
the  truth  of  the  gospel  ;  but  neglect  to  enquire, 
whether  they  are  conformed  to  it. 

If  they  should  meet  with  a  professed  infidel,  they 
would  urge  upon  him  a  care  to  examine  so  impor- 
tant a  matter,  as  the  truth  of  revelation.  If  he  ap- 
peared to  disregard  their  advice,  they  would  won- 
der at  his  negligence  in  a  case  so  interesting.  And 
yet  they  are  as  inattentive  to  the  state  of  religion  in 
their  own  hearts,  as  the  infidel  is  to  the  credibility 
of  revelation. 

But,  my  friends,  What  is  the  gospel  like  to  do 
for  you,  if  you  have  not  submitted  to  it  ?  What 


56  Ptlute^s  Indifference  to  the  Trutlu 

advantai2^e  do  you  expect  from  it,  without  obeying 
it  ?  And  where  is  your  consistency,  in  being  soli- 
citous that  others  should  believe  it,  while  you  neg- 
lect to  secure  the  blessings  of  it  ? 

There  are  some,  who  assent  to  the  great  doctrines 
of  the  gospel,  and  understand  the  essential  terms  of 
acceptance  with  God  ;  and,  though  their  conscien- 
ces testify,  that  they  have  never  complied  with 
these  terms,  they  are  little  affected  with  the  danger 
of  their  condition. 

One  would  think  that  this  should  be  daily  in  their 
minds,  should  call  them  often  to  their  closets,  and 
warm  their  hearts,  when  they  are  there  ;  should 
check  the  levity  of  their  spirits,  and  give  a  distaste 
to  every  sensual  indulgence.  But  still  their  time  is 
divided  between  their  business  and  their  amuse- 
ments. If  convictions,  now  and  then,  arise  unin- 
vited, and  serious  thoughts  insensibly  steal  upon 
them,  they  smother  them  in  the  cares,  or  dissipate 
them  in  the  pleasures  of  life. 

There  are  others  who  delay  the  work  of  religion 
for  the  present,  and  content  themselves  with  the 
purpose  of  a  future  application  to  it. 

Are  not  some  of  you,  who  now  hear  me,  to  be 
found  in  this  class  ?  You  call  him  careless  and  neg- 
ligent, who  attends  not  to  his  worldly  business  in 
the  proper  season.  Does  not  the  description  belong 
to  you,  while  you  delay  a  business  of  infinitely 
higher  importance  ?  Behold,  now  is  the  day  of  sal- 
vation. The  morrow  is  not  yours.  You  know  not 
what  it  will  brmg  forth.  You  would  not  dare,  I 
suppose,  finally  to  dismiss  all  concern  about  reli- 
gion, and  to  fix  a  resolution,  that  you  will  never 
think  of  it  again.  But  if  it  is  too  important  to  be 
forever  neglected,  it  is  too  important  to  be  at  all  de- 
layed. Future  opportunities  are  at  best  uncertain. 
It  is  certain  none  will  be  better  than  the  present. 


Pilate's  hidlfference  to  the  Truth,  57 

Farther  :  If  you  are  not  on  your  guard  against 
sin  ;  if  you  expose  yourselves  to  visible  tempta- 
tions, or  run  into  any  known  and  obvious  wicked- 
ness, you  discover  as  little  regard  to  religion,  as  lit- 
tle concern  about  futurity,  as  Pilate  did. 

He  ^vas  careless  about  religion  in  general.  He 
seemed  indifferent  what  it  was,  or  whether  there 
were  any  such  thing.  You  believe,  that  there  is 
such  a  thing,  and  that  it  is  to  be  found  among  chris- 
tians only.  Thus  far  you  are  settled  ;  and  thus  far 
it  is  well.  But  what  is  the  design  of  religion  ? 
Does  it  not  teach  you  to  depart  from  iniquity,  and 
to  live  piously,  justly  and  soberly  ?  Does  it  give 
you  hope  and  comfort  in  any  other  way  ?  And  will 
you  still  go  on  fearless  in  a  course  of  sin  ?  Will 
you  practise  the  very  things,  which  your  religion 
condemns  ?  Will  you  venture  into  the  places  of 
temptation  ?  Can  you  reflect  on  your  past  sins  with- 
out remorse,  and  repeat  them  without  concern  ? 
What  benefit  then  do  you  expect  from  your  reli- 
gion ? 

A  neglect  of,  or  negligent  attendance  on  the  ap- 
pointed means  of  religion,  indicates  a  spirit  of  in- 
difference. 

You  have  God's  word.  Does  it  lie  by  you  un- 
examined ?  His  house  is  near  you.  Do  you  with- 
draw your  feet  from  it  <*  Or  do  you  read  and  hear 
the  solemn  truths  of  religion,  without  attention  and 
self-application  ?  Is  your  mind  wholly  unimpress- 
ed with  the  warnings  which  are  given  you  ?  Do 
you  make  light  of  the  calls  and  invitations  of  divine 
grace  ?  When  you  hear  the  terms  of  salvation  pro- 
posed, can  you  reject  them  without  concern  ;  and 
depart  from  God's  house,  with  the  same  cold  heart, 
which  you  brought  there  ?  Do  you  live  without 
prayer,  without  communion  with  God  in  the  clos- 
et or  family  ? — Think  not  of  Pilate's  indifference. 
Be  astonished  at  your  own. 

Vol.  II.  H 


58  Pilate's  indifference  to  the  Truth. 

To  awaken  the  attention  of  mankind  to  the  calls 
of  religion,  What  arguments  can  be  used  ?  The 
subject  speaks  loudly  for  itself.  No  arguments  can 
be  urged,  of  greater  force  and  efficacy,  than  the 
natural  voice  of  religion  proclaiming  its  own  im- 
j}ortarice.  Every  man  knows,  that  if  there  is  a 
Supreme  Deity,  there  must  be  such  a  thing  as  reli- 
gion ;  and  that  this  must,  in  its  very  nature,  im- 
mediately, infinitely,  and  eternally,  concern  every 
rational  creature  ;  and  himself  no  less  than  others. 
And  the  man  who,  a\  ith  this  conviction,  can  com- 
pose his  mind  to  a  state  of  indificrence,  and  dis- 
miss all  solicitude,  either  to  know  what  religion  is, 
or  to  com-ply  with  its  demands  and  secure  its  hopes, 
seems  to  have  nonplussed  ail  the  powers  of  reason 
and  eloquence,  every  power,  but  that  which  is  di- 
vine. For  no  argument  can  be  set  before  him  more 
forcible,  than  that  v/hich  he  already  knows,  but 
does  not  regard  ;  already  confesses,  but  does  not 
feel. 

Only  then  attend  to  the  nature  of  religion,  con- 
sider the  vast  concern  which  you  have  in  it,  view 
life,  as  it  is,  a  probationary  state  scon  to  terminate, 
according  to  the  choice  you  make,  in  felicity  or  in 
woe.  Remember  what  heaven  has  done  to  bring 
you  acquainted  with  religion,  and  to  urge  your  com- 
pliance with  it.  Look  forward  to  that  serious  hour, 
when  you  will  stand  between  this  and  the  eternal 
world.  Anticipate  the  apprehensions,  which  guilt 
will  then  feel ;  the  judgment  which  wisdom  will 
then  form  ;  and  the  joys,  which  piety  will  then 
give.  Make  now  the  choice,  which  you  will  here- 
after approve  ;  and  reprobate  the  conduct,  which 
soon  you  must  condemn.  You  cannot  feel  indiffer- 
ent about  religion  long.  Indulge  your  indifference 
no  longer. 


The  horrible  Guilt  of  those  who  strengthen  the  hands 
of  the  wicked. 


k/^>~-/~^'  ■  i^-J^^^f 


JEREMIAH,     xxiii.   14. 

1  have  seen  also  in  the  prophets  of  Jerusalem  an  horrible  thihg  ;  — 
Tlicy  sirengthen  ike  hands  of  evildoers,  that  none  doth  return 
from  his  wickedness. 


Wi 


HlLE  the  Je^vs  continued  under  God's 
special  Ccire  and  protection,  he  favoured  them  with 
the  stated  ministry  of  his  holy  prophets,  who,  as  oc- 
casion required,  warned  them  of  their  dangers,  re- 
proved them  for  their  iniquities,  and  exhorted  them 
to  repentance.  The  plainness  of  their  preaching, 
and  the  severity  of  their  rebukes,  in  times  of  de- 
generacy, often  awakened  the  angry  resentments  of 
their  hearers.  In  these  times  there  arose  false  proph- 
ets, who,  to  gain  popular  applause,  preached  smooth 
and  flattering  doctrines.  Such  preachers  met  with 
a  welcome  reception  among  the  vicious  and  ungod- 
ly,  who  always  love  to  have  their  guilty  consciences 
pacified,  without  the  seifdenial  of  forsaking  their 
sins. 


€0  To  aid  Evildoers  a  horrible  sin. 

These  deceivers  and  flatterers  of  the  people,  God 
by  his  prophet  condemns  in  the  latter  part  of  this 
chapter,  and  particularly  in  the  words  which  have 
been  read. 

That  the  wicked  should  forsake  their  way,  must 
evidently  be  agreeable  to  the  will  of  a  holy  and  mer- 
ciful God.  Every  thing,  therefore,  which  tends 
'to  encourage  their  hearts  in  impenitence,  and 
strengthen  their  hands  in  iniquit}-,  must  highly  pro- 
voke his  displeasure. 

Various  are  the  ways,  in  which  sinners  strength- 
en each  other's  hands.  Example  and  enticement ; 
an  open  neglect  and  avowed  contempt  of  the  insti- 
tuted means  of  religion  ;  pleading  in  defence  of 
vice  ;  ridiculing  the  virtues  of  a  godly  character  ; 
opposition  to  the  great  doctrines  of  religion  ;  and 
the  propagation  of  corrupt  and  licentious  opinions, 
all  tend  to  this  issue. 

"  Now  whatever  be  the  means,  by  which  men 
strengthen  the  hands,  and  hinder  the  repentance  of 
evildoers,  they  commit  an  horrible  thing  in  the  sight 
of  God." 

This  is  the  observation  which  lies  before  us,  and 
which  we  will  endeavour  to  illustrate. 

1.  All  sin  is  horrible  in  its  nature. 

It  is  contrary  to  the  character  and  will  of  an  infi- 
nite! Being — a  Being  of  glorious  purity,  supreme  au- 
thority and  almighty  po\vcr — a  Being  who  cannot  be 
tempted  with  evil,  nor  even  look  on  iniquity — a  Be- 
ing, in  whose  presence  the  stars  are  extinguished, 
and  the  angels  veil  their  faces. 

"  Sin,  by  the  commandment,  becomes  exceed- 
ing sinful."  Every  oftence  abounds  in  the  view  of 
the  conscience,  when  the  law  with  power  enters  the 
mind.  This  is  exceeding  broad.  It  extends  to 
every  motion  of  the  heart,  and  action  of  the  life.  It 
requires  truth  in  the  inward  parts,  and  holiness  in  all 
the  conversation.  It  forbids  the  act  of  iniquity, 
and  condemns  the  thought  of  foolishness. 


To  aid  Evildoers  a  horrible  sin.  61 

God's  utter  abhorrence  of  sin  is  clearly  marked 
by  the  awful  judgments,  which,  in  his  providence, 
are  executed  on  the  workers  of  iniquity ;  and  more 
strongly  expressed  by  the  amazing  punishment, 
which,  in  his  word,  is  threatened  against  the  final- 
ly impenitent. 

The  purity  of  the  divine  character,  and  the  hor- 
rible nature  of  sin,  are  stili  more  strikisigly  display- 
ed in  the  grand  and  surprising  method  adopted  lor 
the  redemption  of  our  degenerate  and  guilty  race.  - 
We  are  not  redeemed  from  our  vain  conversation, 
by  silver  and  gold,  but  by  the  precious  blood  of  the 
Son  of  God.  The  great  God  our  Saviour  gave 
himself  for  us,  that  he  might  redeem  us  from  our 
iniquities,  and  save  us  from  the  wrath  to  come. 

If  all  sin  is  so  contrary  to  the  holy  nature  and  per- 
fect law  of  God,  and  to  the  merciful  design  of  the 
Saviour's  death  ;  think,  I  beseech  you,  what  in- 
dignity, what  insult,  you  offer  to  the  divine  ^majes- 
ty, when  you  not  only  do  iniquity  yourselves,  but 
strengthen  them  who  do  it.  To  have  pleasure  in 
them  who  work  evil,  and  to  delight  in  the  perverse- 
ness  of  the  wicked,  is  the  completion  of  a  vicious 
character,  and  the  last  stage  in  the  progress  of  guilt. 

What  a  fearful  thing  must  it  be,  to  fall  into  the 
hands  of  the  living  God,  thus  dishonoured  and 
provoked  ! — V/ho  knows  the  pov/er  of  his  anger  ! 

2.  To  strengthen  the  hands  and  hinder  the  repen- 
tance of  sinners,  is  to  oppose  the  great  plan  of  the 
divine  government.  It  is  to  set  your  faces  and  lift 
your  hands  against  the  Almighty. 

Ever  since  the  apostasy  of  our  race,  all  the  meas- 
ures of  the  divine  government  have  been  uniform- 
ly directed  to  the  great  and  benevolent  purpose  of 
recovering  sinners  from  their  wickedness,  and 
bringing  them  to  repentance  and  happiness. 

For  this  end,  God  was  pleased,  immediately  af- 
ter our  revolt,  to  reveal  a  Saviour,  who  should 


62  To  aid  Evildoers  a  horrible  sin. 

make  reconciliation  for  iniquity,  and  bring  in  ever- 
lasting righteousness.  For  this  purpose  he  sent  forth 
his  prophets  and  ministers,  inspired  them  with  di- 
vine and  heavenly  knowledge  by  his  own  good  Spir- 
it, and  commanded  them  to  admonish  and  instruct 
a  secure  and  guilty  world. 

With  the  same  merciful  intention,  he  has  given  a 
standing  revelation  of  his  will,  explained  the  nature 
and  displayed  the  importance  of  the  religion  which 
he  requires  ;  confirmed  this  revelation  by  miracles, 
preserved  it  by  his  providence,  and  continued,  from 
age  to  age,  the  evidence  of  its  divine  original,  by 
tlie  striking  accomplishment  of  a  series  of  marvel- 
lous predictions. 

In  pursuance  of  this  great  and  glorious  design  he 
sent  down  from  heaven  his  own  Son,  the  express 
image  of  his  person,  who  having  assumed  our  flesh, 
dwelt  among  men,   taught  the  way  of  God  in  truth, 
suffered  death  to  expiate  our  guilt,   rose  from  the 
jrrave  to  display  his  power  over  death,  and  returned 
to  heaven  to  appear  as  an  advocate  for  us.     With 
this  view,   he  also  instituted  the  publick  preaching 
of  the  gospel,  and  commissioned  his  ministers  to  warn 
every  man  and  teach  every  man  in  all  wisdom,  and 
besee<:h  them,  in  his  name,  to  be  reconciled  to  him. 
The  dispensations  of  his  providence   are  adapted 
and  intended  to  make  all  men  know,  that  to  forsake 
him,   is  an  evil  and  a  bitter  thing.     The  connexion 
between  vice   and   misery,  and  between  virtue  and 
happiness,  is  obvious  to  comm.on  observation,   and 
felt  in  common  experience.     This  divine  establish- 
ment is  designed  as  a  standing  call  to  virtue,   and 
warning  against  vice.     Besides  this,  God  often  sees 
fit,  by  publick  and  national  calamities,  to  condemn 
and  punish  a  general  corruption  of  manners. 

In  addition  to  all  the  external  means  of  repent- 
ance and  holiness,  God,  unsought  and  unsolicited, 
grants  to  sinners  the  av/akening  and  convincing  in- 


To  aid  Evildoei's  a  horrible  siji*  63- 

fluences  of  his  gracious  Spint.  These  divine  op- 
erations are  sometimes  carried  so  high,  that  the 
spirit  is  said  to  strive  with  them  ;  and  continued  so 
long,  that  he  is  said  to  be  grieved^  and  even  wearied 
Avith  their  perverseness. 

Such  measures  God  has  taken,  and  such  he  is 
still  pursuing,  for  the  recovery  of  sinners.  What 
a  horrible  thing  must  it  then  be,  for  you  to  strength- 
en their  guilty  hands,  embolden  their  daring 
hearts,  and  prevent  their  return  to  God  ?  What 
impious  opposition  is  this  to  his  holy  will  ?  What 
insult  *on  his  authority  ?  What  contempt  of  his  pow- 
er and  grace,  his  wisdom  and  love  ?  What  can  be 
conceived  more  insolent  and  provoking  ?  How  shall 
he  pardon  yqu  for  this  ?" 

3.  To  strengthen "  the  hands  of  the  wicked  is  a 
horrible  thing,  because  it  directly  tends  to  the  mis- 
ery of  mankind  ;  and  therefore  is  the  reverse  of  that 
benevolence,  which  ought  to  govern  us  in  all  our 
conduct  toward  one  another. 

The  tendency  of  a  wicked  life  is  misery  in  this 
world;  and  the  end  of  it,  more  intolerable  misery  in 
the  next.  Repentance  is  the  only  condition  of  the 
divine  pardon  ;  holiness  is  an  indispensible  qualifi- 
cation for  that  eternal  happiness,  which  the  gospel 
reveals. 

The  fruits  and  consequences  of  final  impenitence 
are,  in  scripture,  represented  by  language  of  most 
awful  im.port,  and  by  images  which  strike  the  feel- 
ing and  attentive  mind  with  amazement  and  horror. 

That  they  will  be  dreadful,,  beyond  our  present 
conceptions,  may  justly  be  concluded  from  the  na- 
ture of  sin  as  an  opposition  to  God's  character  and 
government ;  and  especially  from  the  extraordinary 
method  which  he  has  taken  for  our  redemption. 
Had  not  the  demerit  of  sin  been  exceedingly  great, 
a  divine  Saviour  would  not  have  interposed  by  his 
own  death  to  rescue  us  from  it. 


^4  To  aid  Evildoers  a  horrible  sin. 

Consider  then,  ye  who  strengthen  the  hands  of 
the  sinner,  you  are  urging  him  forward  into  that 
everlasting  destruction,  which  is  so  great,  so  amaz- 
ingly great,  that  to  save  men  from  it,  the  Son  of 
God  himself  suffered  a  most  painful  death.  If  you 
obstruct  and  prevent  his  repentance,  you  hinder  him 
from  obtaining  a  share  in  that  salvation  which  was 
purchased,  not  by  silver  and  gold,  but  by  the  pre- 
cious blood  of  a  divine  Redeemer.  Can  you  think 
it  a  small  thing  to  be  active  in  bringing  one  of  your 
fellow  immortals  to  a  condition  so  awful,  as  that 
which  awaits  the  ungodly  ? 

The  apostle  cautions  Christians,  not  to  use  their 
liberty,  in  a  manner  which  might  embolden  others 
in  inquity,  or  prove  a  stumbling  block  to  the  weak, 
lest  by  these  means,  a  brother  should  perish  for 
whom  Christ  died.  For  when  we  sin  against  our 
brother,  we  sin  against  Christ.  Now  if  it  be  crimi- 
nal and  dangerous  to  occasion  the  destruction  of 
others  by  an  imprudent  use  of  innocent  liberty, 
What  a  horrible  thing  must  it  be,  directly  and  in- 
tentionally to  strengthen  the  hands  of  the  wicked, 
and  throw  obstructions  in  the  way  of  their  repent- 
ance ?  Awful  is  the  denunciation  of  the  Son  of  God 
against  those,  who  shut  up  the  kingdom  of  heaven 
against  men,  and  neither  enter  into  it  themselves, 
nor  suffer  those  who  are  entering,  to  come  in. 

Consider  farther ;  when  you  strengthen  the  hands 
of  an  evildoer,  you  contribute  to  the  spread  and  dif- 
fusion of  vice  and  misery.  If  one  sinner  repents, 
and  turns  to  a  godly  life,  none  can  tell  how  much 
evil  may  be  prevented,  and  how  much  good  may  be 
done.  If  this  sinner  continues  in  his  guilty  course, 
we  cannot  measure  the  greatness,  nor  comprehend 
the  extent  of  the  mischief  which  may  follow.  He 
rnay  corrupt  and  destroy  others  ;  and  these  may 
still  spread  the  corruption  farther  ;  and  from  hand  to 
hand,  it  may  be  circulated  round  to  an  unknown 


To  aid  Evildoers  a  horrible  sin,  Q5 

distance,  and  be  transmitted  down  to  remote  gener- 
ations. And  how  many  will  finally  perish,  by  means 
of  one  sinner  whom  you  have  strengthened,  you 
cannot  foresee. 

If  you  should  hereafter  be  convniced  of  the  error 
of  3''our  ways,  yet  you  will  not  be  able  to  recall  the 
corruptions  which  you  have  communicated,  nor  to 
repair  the  mischiefs  ivhich  you  have  occasioned. 
Some,  whom  you  have  seduced,  may  be  already  in 
a  state  of  punishment,  if  they  are  alive,  yet  tney 
may  not  be  within  your  reach  ;  or  they  may  by  this 
time  be  too  much  confirmed  in  wickedness,  to  be 
recovered  by  your  advice.  Or  could  you  reclaim 
them,  yet  you  know  not  how  man}-  they  have  se- 
duced. The  evil,  which  originated  with  you,  may 
now  be  propagated  too  far,  and  infused  into  too  ma- 
ny for  you  to  think  of  extinguishing  it.  If  by  your 
repentance,  you  can  save  your  own  soul,  it  is  happy : 
You  cannot,  by  your  counsels  and  warnings,  save 
theirs. 

If  your  strengthening  the  hands  of  evildoers  may 
be  productive  of  so  great,  so  extensive,  so  lasting 
mischief  to  the  souls  of  your  fellow  men,  must  you 
not  confess  it  to  be  a  horrible  thing  ? 

4.  B}-  this  conduct,  you  support  the  cause,  and 
cooperate  with  the  influence  of  that  evil  spirit,  who 
works  in  the  children  of  disobedience. 

Sin  was  first  introduced  into  our  world  by  the  ar- 
tifice of  Satan,  who,  by  pride  and  rebellion,  having 
fallen  under  God's  wrath,  seduced  man  into  trans- 
gression. He  is  still  carrying  on  a  design  in  opposi- 
tion to  the  kingdom  of  God.  He  still  goes  about 
seeking  whom  he  may  destroy.  He  is  called  the  ru^er 
of  the  darkness  of  this  world,  and  the  prince  of  the 
power  of  the  air.  The  place  where  error  and  vice  a- 
bound,  is  called  the  place,  where  Satan's  throne  is. 
His  kingdom  is  a  kino;dom  of  darkness,  delusion  and 
wickedness  :  The  kingdom  of  God  is  a  kingdom  of 

Vol.  II.  I 


66  To  aid  Evildoers  a  horrible  sin. 

light,  truth  and  benevolence.  They  who  pervert  the 
right  ways  of  the  Lord,  and  turn  others  from  the 
faith,  imitate  the  character,  second  the  design,  and 
do  the  work  of  the  devil ;  and  are  called  his  chil- 
dren, his  ministers  and  servants.  They  are  agents 
in  his  cause,  and  factors  in  his  trade  :  They  act  un- 
der his  influence,  and  in  conformity  to  his  will ;  they 
must  therefore,  take  a  share  in  his  punishment  here- 
after, as  well  as  in  his  guilt  and  infamy  here. 

While  we  contemplate,  with  horror,  the  character 
of  infernal  spirits,  drawn  in  the  sacred  writings,  we 
should  consider  it  as  a  most  horrible  thing  for  human 
beings,  in  a  state  of  probation,  to  imitate  this  char- 
acter. 

Those  evil  spirits,  who  left  their  own  habitation,, 
are  reserved  in  everlasting  chains  under  darkness  to 
the  judgment  of  the  great  day.  For  them  no  re- 
demption is  provided ;  to  them  no  probation  is 
granted ;  hope  never  cas  s  a  smile  on  them. 

We  are  placed  under  hope.  Salvation  is  pur- 
chased for  us,  and  offered  to  us.  A  day  of  probation 
is  assigned  us.  We  are  all  under  like  circumstan- 
ces of  guilt  and  danger,  and  under  like  offers  of  grace 
and  pardon  ;  and  we  are  all  exposed  to  the  machin- 
ations of  a  common  enemy.  Shall  an}  of  us  revolt 
from  the  interest  of  humanity  and  love,  and  join  the 
adversary  ?  O  ye  heavens,  be  astonished  at  this, 
and  be  ye.  horribly  afraid  ! — Let  us  stretch  out 
friendly  hands,  encourage,  animate  and  strengthen 
one  another  in  the  work  of  our  common  salvation, 
and  become  fellow  helpers  to  the  kingdom  of  God. 

5.  To  strengthen  the  hands  of  the  wicked  is  a 
horrible  thing,  because  we  thus  become  partakers 
of  their  sins. 

When  others,  by  our  enticement,  example,  or 
encouragement,  or  in  consequence  of  any  licentious 
errors,  which  they  have  caught  from  us,  are  induced 
to  commit  iniquity,  we  share  with  them  in  the  guilt. 


To  aid  Evildoers  a  horrible  sin.  67 

They  are  answerable  for  yielding  to  our  influence, 
ill  opposition  to  the  better  information,  which  they 
have  received  ;  but  we  must  stand  answerable  {or 
all  that  we  have  spo'ien  and  done,  to  draw  them  avv  ay 
from  virtue  and  truth ;  and  for  our  neglect  of  that 
which  we  should  have  done  to  lead  and  cncounigc 
tliem  in  the  path  of  wisdom,  and  prevent  their  aposta- 
sy. If  we  have  seduced  them  to,  or  encouraged  them 
in,  an  evil  course  ;  while  they  pursue  it,  they  arc  sin- 
ning at  our  expense,  and  at  our  risk,  as  well  as  their 
own.  They  sre  agents  and  factors  under  us,  and  with 
them  we  must  finally  divide  the  fatal  reward  of  ini- 
quity. 

Let  us  realize,  how  great  is  the  guilt  of  our  ov\^n 
proper  iniquities,  and  we  shall  think  it  a  horrible 
thing  to  augment  it  by  a  participation  in  the  guilt 
of  other  men.  And  yet  how  great  a  proportion  of 
some  men's  guilt  will  come  from  this  quarter  ? 
They  have  done  much  tocorrupt  from  virtue  the  sim- 
ple and  incautious,  a;:d  to  confirm  evildoers  in  their 
wickedness.  Their  influence  has  run  far,  and 
spread  wide.  It  operates,  at  distant  hand,  on  many 
whom  they  ne^-er  have  seen.  It  works  uitliout 
their  knowledge,  grows  while  they  sleep,  and  is  ac- 
cumulating their  guilt,  while  they  are  unaware  of 
the  mischief.  Of  those  v/ho  bring  in  damnable 
heresies,  and  who  seduce  many  to  foiio^v  their  per- 
nicious ways,  tlie  apostle  says,  "  Their  judgment 
now,  of  a  long  time,  iingereth  not,  and  their  damna«- 
tion  slumbereth  not. 

6.  The  sin  under  consideration  is  an  horrible 
thing,  as  it  is  directl}^  contrary  to  the  commands 
of  God,  and  marked  with  his  peculiar  abhorrence. 

We  have  required  to  rebuke  our  brother,  and  not 
fuffer  sin  upon  him  ;  to  exhort  one  another,  iest  any 
be  hardened  through  the  deceitfuiness  of  sin;  to  take 
heed  lest  any  root  of  bitterness,  springing  up,  trouble 
us,  and  thereby  many  be  defiled  ;  to  have  compas- 
sion on  sinners,  and  save  them  v.ith  fear,  pulling 


'68  To  aid  Evildoers  a  horrible  sin. 

them  out  of  tlic  fire;  to  beware,  lest  we  put  a  stum- 
bling block,  or  an  occasion  to  fall,  in  our  brother's 
way.  Of  him  who  turneth  away  from  the  law  of 
God  and  draweth  others  after  him,  Moses  says, 
"  The  Lord  will  not  spare  him,  but  the  anger  of  the 
Lord  will  smoke  against  him,  and  he  will  separate 
him  to  all  evil."  The  most  infamous  part  of  Jero- 
boam's character  was,  that  he  made  Israel  to  sin  ; 
and  this  is  assigned  as  a  special  reason  of  God's 
judgment  on  him  and  his  house.  The  chief  ground 
of  the  woes  denounced  against  the  Pharisees,  was, 
that  they  shut  up  the  kingdom  of  God  against  men. 
God's  justice  is  glorified  in  heaven  for  his  ven- 
j^ance  on  those  who  had  corrupted  the  earth.  One 
can  scarcely  \\  ithout  shuddering,  read  Paul's  awful 
rebuke  on  the  sorcerer  of  Paphos,  who  sought  by 
his  artifice  to  turn  away  from  the  faith  the  deputy  of 
the  country.  "  O  full  of  all  subtilty  and  all  mis- 
chief, thou  child  of  the  Devil,  thou  enemy  of  all 
righteousness  ;  Wilt  thou  not  cease  to  pervert  the 
right  ways  of  the  Lord  ?  Behold  now  the  hand  of 
the  Lord  is  upon  thee."  Paul  says  of  those  Jews, 
who  forbade  the  apostles  to  speak  to  the  Gentiles, 
that  they  might  be  saved,  "  They  please  not  God, 
and  are  contrary  to  all  men ;  they  fill  up  the  measure 
of  their  sins  always,  that  wrath  may  come  upon  them 
to  the  uttermost." 

We  see  then  the  horrible  nature,  and  fearful  dan- 
ger of  the  sin  condemned  in  the  text — "  strengthen- 
ing the  hands  of  evildoers,  that  none  doth  return 
from  his  wickedness."     Let  us  apply  the  subject. 

You  will  first  apply  it  to  the  ministers  of  the  gos- 
pel, and  the  publick  teachers  of  religion.  I  mustjusti- 
iy  the  application.  Doubtless  they  are  deeply  con- 
cerned in  it.  If  they  cease  to  warn  the  wicked  of 
his  evil  way,  if  they  pervert  the  word  of  God,  if 
by  their  example  they  countenance  wickedness,  or 
by  their  doctrine  disseminate  error,  it  may  justly  be 


To  aid  Evildoers  a  horrible  sin,  63 

apprehended  that  many  will  perish  by  their  means, 
and  at  their  hands  will  be  required  the  souls  which 
thus  are  lost.  But  know,  my  brethren,  your  min- 
ister is  r.ot  alone  concerned  in  the  subject.  Per- 
mit him  in  his  turn,  to  apply  to  you. 

You  haA'e  declared  yourselves  the  subjects  of 
God's  kir.gdom  ;  see  that  you  shut  not  up  the  way 
to  it,  and  that  you  lay  no  obstructions  before  those 
who  are  entering  into  it.  Provide  things  honest  in 
tlie  sight  of  all  men.  Take  heed  lest,  by  your 
means,  the  way  of  truth  be  evil  spoken  of.  Let 
}Our  conversation  in  all  things,  be  as  becomes  the 
gospel  of  Christ.  If  you  walk  according  to  the 
course  of  this  world,  fulfilling  the  desires  of  the 
flesh  and  of  the  mind  ;  if  you  neglect  the  worship 
and  ordinances  of  God's  house  ;  if  you  talk  lightly 
about  the  doctrines  and  duties  of  religion  ;  if  you 
plead  in  favour  of  corrupt  opinions  ;  or  propagate  • 
by  your  discourse,  or  other  means,  those  sentiments, 
which  tend  to  beguile  unstable  souls  ;  you  do  more 
to  strengthen  the  hands  of  the  wicked,  and  to  pre- 
vent their  repentance,  than  if  you  had  never  assum- 
ed the  christian  character. 

Many  are  looking  to  you  ;  some  tliLtt  they  may 
be  guided  by  your  example  ;  some  that  they  may 
mark  your  miscarriageSj  and  find  occasion  to  re- 
proach both  you  and  your  religion.  Walk  in  a  plain 
path  because  of  your  observers  ;  by  well  doing 
put  to  silence  the  ignorance  of  foolish  men  ;  shew 
yourselves  in  all  things  a  pattern  of  good  works, 
that  they,  who  would  accuse  you,  may  be  ashamed, 
having  no  evil  thing  to  say  of  you. 

Heads  of  families  will  not  fail  to  apply  a  subject 
so  pertinent  to  them. 

The  virtue  of  those  under  your  care  depends 
much  on  your  prudence  and  fidelity.  If  you  com- 
mand your  children  and  household,  and  train  them 
up  in  virtuous  sentiments  and  manners,  you  may 


70  To  aid  Evildoers  a  horrible  sin. 

hope,  that  through  God's  grace,  they  will  keep  the 
way  of  the  Lord,  and  that  you  shall  rejoice,  behold- 
ing their  good  conversation  in  Christ.  But  if  they 
make  themselves  vile,  and  you  lay  on  them  no  re- 
straints, and  give  them  no  warning  of  their  danger  ; 
if  amidst  the  instructions  which  cause  to  err,  you 
leave  them  unguarded  and  defenceless  ;  if,  far  from 
instructing  and  warning  them  in  this  unexperienced 
and  critical  period,  you  corrupt  them  by  j-^our  own 
example  and  conversation,  strengthen  their  hands  ia 
their  evil  works,  and  fortify  their  consciences  against 
the  calls  to  repentance  ;  What  will  you  do,  when 
God  riseth  up  ;  and  v/hen  he  visiteth,  what  will  you 
answer  him  ?  If  it  be  a  horrible  thing  to  strengthen 
other  sinners  in  wickedness.  What  name  shall  we 
iind  to  express  your  guilt,  when  you  hide  yourselves 
from  your  own  flesh,  and  harden  yourselves  against 
them,  as  if  they  were  not  yours  ? 

Let  the  young  beware,  lest  tliey  strengthen  eack 
other's  hands  in  evil  doing. 

You  have  opportunities  to  do  much  good,  or 
much  evil  among  those  of  }'our  age,  and  those  who 
often  associate  with  you. 

If  deeply  impressed  with  a  sense  of  religion  and 
the  future  world,  you  walk  in  the  path  of  wisdom 
and  virtue  ;  if  you  have  no  fellowship  with  the 
W'icked  in  their  evil  works,  but  rather  reprove  them  ; 
your  presence  will  restrain  the  vicious,  your  reproofs 
awaken  the  careless,  and  your  examples  strengthen 
the  virtuous.  A  reformation  discovering  itself  a- 
mong  a  few,  may  hopefully  spread  and  extend  its 
influence  to  many. 

But  if  you  v,alk  in  vanity  and  vice,  set  your 
tongues  against  the  heavens  ;  make  light  of  the 
great  concerns  of  futurity  ;  hear  with  eagerness 
and  communicate  witli  pleasure,  the  sentiments 
which  tend  to  licentiousness  ;  make  a  mock  of  sin, 
and  of  the  thrciitenings  of  God  ;  and  labour  to  for- 


To  aid  Evildoers  a  horrible  sin,  71 

tify  yourselves  and  others  against  the  convictions, 
which  might  lead  to  repentance  ;  you  will  do  more, 
than  you  can  imagine,  to  corrupt  the  young  gene- 
ration, to  which  you  belong,  and,  alas,  I  fear,  few 
of  you  will  return  from  your  wickedness. 

Finally.  If  it  is  so  horrible  a  thing  to  strengthen 
evildoers,  it  is  horrible  also  to  be  strengthened  in 
evil  doing.  Beware  then,  lest,  bei'ig  corrupted 
by  the  example  and  advice  of  the  wicked,  you 
grow  bold  in  sin,  and,  become  hardened  in  guilt. 
"  If  sinners  entice  thee,  hearken  not  to  them.  Enter 
not  into  the  path  of  the  wicked  ;  go  not  in  the  way 
of  evil  men  :  Avoid  it,  pass  not  by  it,  turn  from 
it  and  pass  away  !  Get  wisdom,  take  fast  hold  of 
instruction  ;  let  her  not  go  :  Keep  her,  for  she  is 
thy  life,  exalt  her,  and  she  shall  promote  thee  ;  for- 
sake her  not,  and  she  shall  preserve  thee." 


SERMON    VI. 


The  "wonderful  Destruction  of  those  who  despise  the 
Gospel. 


^,r\y^j^-  -Q^v/^vT^ 


ACTS,     xiii.  40,  41. 

Beware  therefore  lest  that  come  upon  you,  which  is  spoken  of  in 
(he  prophets  ;  Behold,  ye  despisers,  and  wonder  and  perish  : 
For  J  work  a  work  in  your  days  ;  a  work  which  ye  shall  in  no 
wise  believe,  though  a  man  declare  it  to  you, 

A.  HE  Apostle  Paul,  preaching  to  the  Jews 
in  Antioch,  gives  them  a  summary  view  of  the  na- 
ture and  evidences  of  the  gospel,  its  extensive  de- 
sign, and  its  glorious  privileges  ;  and  then  in  the 
words  of  our  text,  solemnly  warns  them  of  that  de- 
struction, which,  by  their  contempt  of  this  gospel, 
tliey  Avere  urging  on  themselves.  "  Beware  lest 
that  come  upon  you,  which  is  spoken  in  the  proph- 
ets." 

The  passage  in  the  prophets,  to  which  the  Apos- 
tle alludes,  is  in  Habakkuk,  Chap.  i.  ver.  5.  "Be- 
hold ye  among  the  heathen,  and  regard,  and  wonder 
marvellously  :  For  I  work  a  work  in  your  days, 
which  ye  will  not  believe,  though  it  be  told  you." 


Tfie  Destruction  of  Despisers,  73 

The  event  here  predicted  is  God's  work  of  judg- 
ment on  impenitent  sinners  ;  as  appears  from  tlie 
following  verses,  in  which  the  terrible  desolation 
coming  on  the  guilty  land  of  Judea,  is  drawn  in  all 
the  strong  colours  of  prophetick  description. 

"  Behold,  ye  despisers,  and  perish,"  i.  e.  Ye, 
who  are  despisers,  will  perish.  In  the  same  form, 
of  speech,  Peter  expresses  the  doom  of  the  sor- 
cerer :  "  Thy  money  perish  with  thee,'"  or  thy 
money  will  perish  with  thee.  "  Wonder  and  per- 
ish !"  i.  e.  Ye  will  perish  wonderfully — in  a  manner 
which  ye  will  not  believe  though  it  be  told  you. 
The  expression  is  agreeable  to  the  idiom  of  the 
sci'ipture  language.  God's  purpose  and  grace  sig- 
nify his  gracious  purpose.  Life  and  immortality 
are  immortal  life.  The  desires  of  the  ^i?.y/z  and  of 
the  wjf/if/ are  the  desires  of  the  fleshly  mind.  The 
things  which  pertain  to  life  and  godliness  are  the 
things  which  pertain  to  a  godly  life. 

The  words  of  our  text  will  lead  us, 

I.  To  consider  the  character  of  these  despisers, 
who  are  so  solemnly  warned  of  their  danger. 

II.  To  shew  in  what  respect  it  may  be  said, 
They  will  perish  wonderfidli/. 

III.  To  enforce  the  warning  which  is  given  them : 
Bexvare  lest  this  destruction  come  upon  you. 

I.  We  will  consider  the  character  of  these  des- 
pisers. 

As  the  Apostle  is  opening  the  nature,  proposing 
the  evidences,  and  disp  aying  the  grace  of  the  gos- 
pel, so,  by  despisers^  he  niu^t  intend  those  who  des^ 
pise  religion  :  especially  such  as  treat  with  contempt 
the  great,  salvation  purchased  by  the  Son  of  God, 
and  preached  by  the  apostles  in  his  name. 

1.  There  are  some  who  despise  all  religion^  and 
reject  even  those  fundamental  principles,  which  rev- 
elation presupposes  ;  such  as  the  existence  andprov- 
idence  of  God,  the  diiierence  between  moral  good 

Vol.  II.  K 


"74  The  Destruction  of  Despisers, 

and  evil,  and  the  freedom  and  accountableness  of 
man. 

Such  despisers  there  were  in  David's  time. 
"  The  wicked  triumph,  and  the  workers  of  iniquity 
boast  themselves,  and  utter  hard  things  ;  they  slay 
the  M  idow  and  murder  the  fatherless  ;  yet  they  say. 
The  Lord  will  not  see,  neither  will  the  God  of  Ja- 
cob regard  it."  The  wicked,  through  the  pride  of 
their  countenance,  will  not  seek  after  God.  They 
say,  God  hath  forgotten.  He  hideth  his  face,  he 
will  never  see  it.  They  contemn  God,  and  say  in 
their  heart.  Thou  will  not  require  it.  The  prophet 
Isaiah  complains  of  some  atheistical  mockers,  who, 
when  God  called  to  mourning  and  weeping,  gave 
themselves  to  luxury  and  riot,  saying,  "  Let  us  eat 
and  drink,  for  tomorrow  we  die." 

If  men  can  persuade  themselves  that  there  is  no 
God,  or  that  he  exercises  no  moral  government ; 
that  there  is  no  difference  betv/een  virtue  and  vice, 
except  so  far  as  the  one,  or  the  other  may  serve 
their  present  convenience  ;  and  that,  consequently, 
there  is  no  future  state  of  retribution  ;  they  will,  of 
course,  vie^v  religion  in  whatever  form  it  appears, 
as  alike  useless  and  vain.  The  only  religion,  in 
this  case,  is  to  enjoy  life  while  we  can,  and  despise 
death  when  it  comes. 

But  these  licentious  sentiments  are  so  contrary  to 
the  dictates  of  reason  and  common  sense,  that  men 
can  never  entertain  them,  unless  their  minds  are 
first  debauched  by  the  habits  of  vice,  and  their 
judgments  perverted  by  a  consciousness  of  guilt. 
They  who  say  in  their  hearts,  there  is  no  God,  are 
corrupt,  and  have  done  abominable  works.  They 
admit  the  principles  of  irreligion,  to  fortify  their 
consciences  against  the  terrors  of  future  judgment. 
These  principles  must  be  the  effects  of  previous  cor- 
ruption :  They  cannot  be  the  suggestions  of  sober 
reason.     We  need  but  open  our  eyes  to  be  rational- 


The  Destruction  of  Despisers.  T5 

ly  convinced  of  the  existence  and  governn^ent  of 
one  eternal,  independent,  all  perfect  Being.  "  The 
invisible  things  of  God,  from  the  creation  of  the 
world,  are  clearly  seen,  being  understood  by  the 
things  which  are  made,  even  his  eternal  power  and 
godhead."  As  we  are  intelligent  creatures,  we  must 
be  accountable  for  our  conduct.  Our  natural  desire 
of  immortality  she  us,  that  we  are  designed  for  a  fu- 
ture existence.  As  God  is  a  holy  and  righteous 
governor,  we  may  naturally  expect  that  he  will 
make  a  difference  between  the  virtuous  and  the 
wicked.  In  the  present  state  there  is  no  equal  dis- 
tribution of  rewards  and  punishments  ;  there  must 
then  be  another  state  in  which  this  distribution  may 
take  place. 

2.  There  are  some,  who  pretend  to  believe  the 
truths  of  natural  religion  ;  but  despise  all  revelation. 
From  the  supposed  sufficiency  of  human  reason  for 
all  the  purposes  of  rehgion,  they  conclude,  that  no 
supernatural  discovery  ever  has  been,  or  ever  w  ill 
be  made. 

They,  indeed,  profess  to  believe  as  much  of  the 
Bible,  as  reason  previously  dictates  ;  for  truth  is 
not  the  less  truth  for  being  found  there,  but  on  the 
authority  of  revelation  they  will  believe  nothing  ; 
for  if  reason  is  sufficient,  revelation  is  needless. 

In  the  days  of  the  apostles  there  were  many,  who 
professing  themselves  to  be  wdse,  became  fools.  In 
their  exalted  opinion  of  human  wisdom,  they  despise 
as  foolishness  the  doctrine  of  the  cross.  But,  with 
all  their  wisdom  they  knew  not  God,  knew  not  his 
true  character,  nor  the  way  of  acceptance  with  hiiu. 
It  therefore  pleased  God,  by  this  which  the  world 
called  the  foolishness  of  preaching,  to  save  them 
who  believed.  The  doctrine  of  a  Saviour,  cruci- 
fied for  the  sins  of  men,  was  to  the  Jews  a  stum- 
bling block,  and  to  the  Greeks  foolishness  ;  but  to 
them  who  were  saved,  it  was  the  power  and  the 
wisdom  of  God. 


^6  The  Destruction  of  Despisers. 

Reason  and  revelation  choose  to  walk  hand  in 
hand  ;  and  nothing  can  be  more  unkind  than  to  set 
them  at  variance. 

Reason  is  employed  in  discovering  the  existence 
and  perfections  of  God,  in  examining  the  evidences 
of  revelation,  in  ascertaining  the  sense  of  particular 
doctrines  a;  d  precepts,  and  in  making  the  proper 
application  of  them  to  ourselves.  But  then  reason, 
with  its  highest  improvements,  cannot  without  the 
aid  of  revelation,  lead. us  to  the  knowledge  of  all  ne- 
cessary truths. 

Tliijre  are  many  things,  wliich  though  they  ap- 
pear reasorjabie,  when  they  are  suggested,  yet,  with- 
out a  previous  suggestion,  would  never  have  oc- 
curred to  our  thoughts.  The  knowledge  of  natural 
religion  is  much  improved  by  the  gospel.  The 
ir.ost  learned  men  among  the  heathens  had  but  im- 
perfect and  confused  notions  of  the  divine  character 
and  government,  of  moral  obligation  and  a  future 
state.  In  comparison  with  the  knowledge  now  at- 
tained by  common  Christians.  What  can  it  be  but 
the  gospel,  which  makes  this  difference  ?  Reason 
was  as  good  in  ancient,  as  it  is  in  modern  times. 
Besides,  there  are  som.e  important  matters  concern- 
ing which  reason  can  give  us  no  satisfactory  infor- 
iiiation. 

Every  man,  on  the  least  attention,  must  be  con- 
vinced, that  lie  has  violated  the  moral  obligations 
under  which  his  Creator  has  placed  him.  He  is 
then  worthy  of  punishment.  And  how  shall  he 
know,  whether  God  will  forgive  him  ?  If  he  "hopes 
that  forgiveness  may  be  obtained,  yc ,  How  shall  he 
learn,  what  terms  God  will  require  ?  Repentance  is 
a  reasonable  exercise  :  But  can  this,  on  its  own  in- 
trinsick  worth,  claim  forgiveness  ?  The  sinner  is 
dependant  on  the  mercy  ol  God  :  But  iiow  far,  hovv^ 
often,  to  what  subjects,  and  on  what  conditions  he 
will  shew  mercy,  we  learn  only  from  revelation  ; 
reason  cannot  inform  us. 


The  Destruction  of  Despissrs,  77 

Much  less  could  reason  discover  the  method,  in 
which  God  dispenses  his  paidonin^^;  mercy  to  fallen 
men.  It  is  the  gospel  only,  uliich  teaches  us,  how 
God  can  be  just  and  the  justiiierof  them  who  believe. 
The  suffering's  of  the  bou  of  God  for  the  redemp- 
tion  of  an  apostate  race,  is  the  wisdom  of  God  in  a 
mystery,  even  the  hidden  wisdom  which  he  nas  re- 
vealed by  his  spirit. 

3.  There  are  some,  who  acknowledge,  in  general, 
the  truth  of  the  gospel ;  but  despise  its  peculiar 
doctrines. 

In  our  Saviour's  day,  many  among  his  professed 
disciples,  offended  at  tlie  doctrine  of  his  atonement 
for  human  guilt,  went  back  and  walked  no  more 
with  him. 

Paul  speaks  of  some,  who,  by  denying  the  resur- 
rection, had  made  shipwreck  of  their  own  fidth  ; 
and,  by  teaching  that  the  resurrection  \vas  past,  had 
ove^thro^yn  the  faith  of  others. 

Peter  forewarns  christians,  that,  in  the  last  days, 
there  will  come  scoffers,  walking  after  their  own 
lusts,  and  saying.  Where  is  the  promise  of  Christ's 
coming  to  judge  the  world  ? 

John  speaks  of  certain  deceivers,  who  denied  that 
Jesus  Christ  was  come  in  the  flesh,  and  consequent- 
ly denied  the  reality  of  his  atonement  for  the  sins  of 
men.  "  Every  spirit"  says  this  Apostle,  "which 
confesseth  not  that  Jesus  Christ  is  come  in  the  fiesh, 
is  the  spirit  of  antichrist."  A  denial  of  his  incar- 
nation and  atonem.ent,  is  in  effect,  a  denial  of  the 
whole  gospel,  a  rejection  of  all  his  peculiar  doctrines. 
These  deceivers  professed  to  be  without  sin.  As 
tliey  had  no  sensible  conviction  of  their  own  guilt, 
they  saw  no  occasion  for  an  expiatory  sacrifice. 
Hence  they  went  into  the  visionary  opinion,  that 
Christ  suffered  only  in  appearance,  not  in  reality. 

In  opposition  to  this  dangerous  heresy,  the  apos- 
tle, in  the  beginning  of  his  epistle,  asserts  the  uni- 
versal sinfulness  of  mankind,  as  the  true  reason  of 


'f:j&  The  Destruction  of  Despisers. 

Christ's  incarnation  and  death. — "  The  blood  of  Je- 
sus Christ,  the  Son  of  God,  cleanseth  us  from  all 
sin.  If  we  say  that  we  have  no  sin,  we  deceive 
ourselves,  and  the  truth  is  !iot  in  us.  If  we  confess 
our  sins,  God  is  ftiithful  and  just  to  forgive  us  our 
sins,  and  to  cleanse  us  from  all  unrighteousness.  If 
we  say  that  we  have  not  sinned,  we  make  him  a  li- 
ar and  his  word  is  not  in  us.  If  any  man  sin  we 
have  an  advocate  with  the  Father,  Jesus  Christ  the 
righteous  :  And  he  is  the  propitiation  for  our  sins  ; 
and  not  for  ours  only,  but  also  for  the  sins  of  the 
whole  world." 

Christ  came  to  seek  and  to  save  them  who  are  lost. 
If  we  are  not  lost,  we  need  none  to  seek  us.  If  we 
have  not  sinned,  we  need  none  to  save  us.  The 
whole  plan  of  the  gospel  is  founded  in  the  supposi- 
tion of  human  apostasy,  depravity  and  guilt.  If 
you  deny  this,  it  is  absurd  to  talk  of  redemption  by 
Christ  ;  For  what  is  there,  from  which  rectitude 
and  innocence  need  to  be  redeemed  ?  Whatever 
respect  you  may  profess  for  the  gospel  ;  if  you  be- 
lieve that  human  nature  is  unpolluted  and  guiltless, 
and  that  your  own  souls  are  pure  and  without  spot, 
you  will  despise  the  doctrines  of  justification  by 
faith  in  Christ's  blood  ;  renovation  by  the  power  of 
the  holy  spirit,  and  salvation  by  God's  sovereign 
grace  ;  and,  consequently  will  reject  every  thing  in 
the  gospel,  which  distinguishes  it  from  the  religion 
of  nature. 

4.  There  is  still  another  sort  of  despisers,  per- 
haps more  numerous  than  the  former  :  I  mean  such 
as  profess  to  believe  the  gospel  in  all  its  essential 
doctrines,  and  yet  in  their  hearts  and  lives  oppose 

it. 

If,  on  hearing  the  characters  of  despisers  as  al- 
ready described,  you  can  acquit  yourselves,  it  is 
well :  But  be  not'  high  minded.  Attend  to  this 
which  has  now  been  mentioned  ;  for  by  this,  I  fear, 
many  will  be  condemned. 


The  Destruction  of  Despisers,  79 

You  either  esteem  the  gospel,  or  you  despise  it : 
There  is  no  medium  :  Indifference  is  contempt. 
Consider  how  you  treat  the  things  which  you  vahic. 
Do  you  treat  the   gospel  in  the   same    manner  ? 

What  you  esteem,  will  be  much  in  your  thoughts, 
"  Where  the  treasure  is,  there  the  heart  will  be." 
The  miser's  thoughts  are  on  his  money  ;  the  liber- 
tine's thoughts  are  on  his  pleasures  ;  a  lover's 
thoughts  are  on  his  absent  friend.  How  are  i/our 
thoughts  employed  ? — Do  they  habitually  run  after 
Christ  and  his  salvation,  the  promises  of  his  word, 
and  the  blessings  of  his  grace  ?  Do  you  love  to  pay 
him  your  morning  and  evening  visits  ?  In  the  em- 
ployments of  the  world,  Do  your  hearts  frequently 
steal  away  for  a  short  interview  with  him  ?  Or,  on 
the  contrary,  dees  the  world  engross  your  soul  ? 
Does  it  lie  dov/n  and  rise  up  with  you,  and  possess 
you  all  the  day  ?  Is  the  sabbath  a  weariness,  God's 
worship  a  burden,  and  converse  with  his  word 
an  irksome  task  ?  By  thus  examining  the  current 
of  your  thoughts,  you  will  learn  the  source  from 
which  they  spring,  and  the  issue  to  which  they 
tend. 

"  Out  of  the  abundance  of  the  heart,  the  mouth 
speaketh." 

They  who  are  of  the  world,  speak  of  the  world, 
and  the  world  hears  them.  They  who  are  born 
from  above,  have  their  conversation  in  heaven. 
Their  true  interest,  best  friend,  strongest  affections 
and  highest  hopes  are  there  ;  and  there  they  find 
the  most  agreeable  subjects  of  discourse.  Filled 
with  divine  love,  and  warmed  with  pious  zeal,  they 
relish  the  conversation,  which  turns  on  heavenly 
themes.  On  proper  occasions  they  will  introduce 
it;  and  when  it  is  introduced  by  others,  they  will 
gladly  take  a  part  in  it.  They  will  speak  often  one 
to  another,  that  they  may  receive  and  communicate 
light  and  heat,  and  may  flm  each  otlier's  too  lan- 
guid fires  into  a  brisker  flame. 


80  TJi€  Destruction  of  Despisers, 

There  are,  indeed,  burning  lips,  whleh  some- 
times accompany  a  wicked  heart.  There  are  some 
fulsome  hypocrites,  whose  religion  wholly  consists 
in  the  talk  of  the  lips.  These  often  expose  reli- 
gion to  contempt  by  an  improper  manner  of  urging 
it  into  conversation.  Be  ye  not  like  them.  Bat 
then  if  you  feel  an  aversion  to  serious  dicourse,  and 
a  disposition  to  divert  it,  whenever  it  meets  you, 
How  dwells  the  \o\t  of  God  in  you  ? 

What  you  esteem  will  influence  your  practice. 
That  which  you  make  your  great  end,  will  chiefly 
govern  your  actions.  If  your  heart  is  set  on  any  par- 
ticular object,  whether  it  be  honour,  wealth,  or  pleas- 
ure, that  object  you  will  pursue  with  an  engagediiess 
proportionable  to  the  estimation  which  you  make  of 
it.  Enquire  then  ;  Do  the  blessings  of  the  gospel 
command  your  desires  ? — Do  its  promises  animate 
your  hopes  ? — Do  its  threatenings  awaken  your 
fears  ? — Do  its  precepts  guide  your  steps  ? — If  you 
are  strangers  to  this  holy  influence  of  the  gospel, 
how  can  you  say,  you  do  not  despise  it  ?  The  world 
is  not  viewed  with  indiftlrence.  if  this  has  the  high- 
est place  in  your  mind,  the  gospel  is  despised.  You 
cannot  serve  God  and  mammon.  If  you  hold  to 
the  one,  you  despise  the  other. 

You  are  solicitous  to  acquire  an  interest  in  that 
which  you  esteem  most  valuable.  Your  love  of 
the  world  prompts  your  diligence*  to  get  a  share  in 
it.  Your  affection  for  a  particular  person  makes 
you  studious  to  please  him.  If  you  value  the  gos- 
pel of  Christ,  you  will  feel  a  deep  concern  to  ob- 
tain the  great  salvation  which  it  reveals.  You  will 
be  careful  to  understand  the  terms  of  it.  You  will 
renounce  every  thing,  which  you  know  to  be  con- 
trary to  it.  You  will  count  all  things  but  loss  in 
comparison  with  it.  You  will  cut  off  your  right 
hand,  and  pluck  out  your  right  eye,  when  it  caus- 
es vouto  offerid.     You  will  not  run  the  hazard  of 


The  Destruction  of  Despisers*  81 

losing  your  soul,  though  you  might  thus  gain  the 
whole  world.  Such  a  price  you  will  judge  infinite- 
ly too  great  for  the  purchase.  The  world  cannot 
be  given  back  in  exchange  for  the  soul. 

If  you  value  an  object,  you  will  be  careful  to  aS' 
certain  your  interest  in  it.  The  husbandman  will 
not  purchase  a  farm  of  him,  who  cannot  make  him 
a  good  title.  The  merchant  will  not  trust  his  wares 
to  those  who  appear  unable  to  pay  him.  If  one 
should  tell  you,  your  title  to  your  estate  was  preca- 
rious, you  would  not  rest  till  you  had  examined  it, 
taken  advice  upon  it,  and  made  it  as  secure  as  pos- 
sible. If  you  should  hear,  that  some  principal  debt- 
or was  like  to  fail,  you  would  take  measures  imme- 
diately to  save  your  debt.  If  you  have  the  same 
value  for  the  blessings  of  the  gospel,  as  you  have 
for  the  interests  of  the  world,  you  will  be  as  prudent 
and  diligent  to  secure  them.  You  will  axamine 
yourself,  whether  you  are  in  the  faith,  and  whether 
Christ  is  formed  in  you.  Every  doubt  which  aris- 
es in  your  mind,  will  give  you  sensible  concern,  and 
put  you  on  new  enquiry.  You  will  give  diligence 
to  the  full  assurance  of  hope. — How  do  you  find 
the  matter  ? — Can  you  live  from  month  to  month, 
and  from  year  to  year,  .careless,  and  unconcerned, 
without  a  clear,  or  even  a  probable  evidence  of  your 
title  to  the  great  salvation  of  the  gospel  ?  Let  me 
tell  you,  most  certainly  you  despise  it.  You  would 
not  remain  thus  indifferent,  if  any  considerable 
worldly  interest  was  in  the  same  precarious  situa- 
tion. 

What  you  chiefly  value,  you  will  spare  no  pains 
or  expense  to  secure.  To  this  you  will  make  all 
other  interests  subservient.  Go  then,  imitate  the 
wisdom  of  the  husbandman,  who,  having  found  a 
treasure  hid  in  a  field,  sold  all  that  he  had,  and  pur- 
chased that  field — adopt  the  prudence  of  the  mer- 
chant, seeking  goodly  pearls,  who,  having  found 

Vol.  II.  L 


82  The  Destruction  of  Despisers, 

one  pearl  of  great  price,  sold  all  his  goods  to  pro- 
cure it.  Seek  first  the  kingdom  of  God  and  his 
righteousness.  Lay  up  treasures  in  heaven.  Ima- 
gine not  that  a  few  transient  thoughts,  cold  petitions 
and  lifeless  endeavours,  will  entitle  you  to  glory. 
If  your  seeking  rises  no  higher  than  thus,  it  is  but 
neglect.  In  the  salvation  of  the  soul  there  is  such 
an  evident  and  undisputed  superiority  to  every 
worldly  Interest,  that  this  indolent  seeking  of 
the  former,  while  the  latter  is  pursued  with  ardour, 
is  little  better  than  direct  contempt.  And  how  will 
you  escape,  if  you  neglect  this  great  salvation  ? — 
A  salvation  declared  to  be  great  by  the  price  which 
the  Redeemer  has  paid  for  the  purchase  of  it,  by 
the  affectionate  importunity  with  which  he  has  urg- 
ed your  acceptance  of  it,  and  by  the  joy  of  heavea 
over  those  who  obtain  a  share  in  it. 

Once  more.  What  we  esteem,  we  ordinarily 
choose  that  other's  should  esteem  too.  We  are 
pleased  when  they  approve  our  judgment.  It  grieves 
us  to  see  them  despise  the  interests  which  we  value, 
and  to  hear  them  reproach  the  friends  whom  we 
honour.  If  we  love  the  gospel,  we  shall  desire 
that  all  men  would  embrace  it.  We  shall  openly 
profess  our  belief  of,  and  attachment  to  it.  If  we 
nave,  by  any  means,  cast  a  stain  upon  it,  we  shall, 
on  conviction,  immediately  wipe  it  off  by  a  volunta- 
ry confession  of  our  error.  We  shall  recommend 
this  gospel  to  others  by  a  regular  attendance  on  its 
ordinances,  and  exemplary  obedience  to  its  pre- 
cepts. When  we  hear  men  reproach  its  heavenly 
doctrines,  or  see  them  trample  on  its  sacred  institu- 
tions, our  hearts  will  be  warmed  with  holy  indigna- 
tion. We  shall  wish  to  see  its  influence  among  men 
more  extensive  and  powerful,  and  shall  gladly  con- 
tribute our  aid  to  this  important  purpose. 

Enquire  now,  how  it  is  with  you.  Can  you  rest 
contented  without  a  profession  of  the  gospel,  and 


The  Destruction  of  Despisers*  83 

an  attendance  on  its  ordinances  ?  Can  you  plead,  or 
patiently  hear  others  plead  in  defence  of  licentious 
opinions,  or  in  excuse  of  ungodly  practices  ?  Can 
you  listen  with  smiles  of  pleasure,  or  even  stand 
with  silent  indifference,  when  men  cavil  at  the  evi- 
dences, ridicule  the  doctrines,  and  vilify  the  insti- 
tutions of  the  gospel  ?  Can  you  take  a  part  in,  or 
refrain  to  bear  testimony  against  the  impious  slan- 
ders, which  profane  sinners  wantonly  throw  out  a- 
gainst  it  ? — You  certainly  despise  it. — Beware  then, 
lest  that  come  upon  you,  which  is  spoken  of  in  the 
prophets,  Behold  ye  despisers,  and  wonder  and  per- 
ish. 

To  open  and  apply  this  warning,  will  be  the  busi- 
ness of  our  next  discourse. 


-#&  s^* 


sy\/*>y~s/\X'^^/'«;  •  •  y^v/^vX-iyNA-sy^^/^r 


'The  wonderful  Destruction  of  those  who  despise  the 
Gospel, 


^./^r^-  ••^vr>y->y> 


ACTS,     xiii.  40,  41. 

Beware  therefore  lest  that  come  upon  you,  which  is  spoken  of  in 
the  prophets  ;  Behold,  ye  despisers,  and  wonder  and  perish  : 
For  I  work  a  work  in  your  days  ;  a  work  which  ye  shall  in  no 
wise  believe,  though  a  man  declare  it  to  you, 

J.N  our  preceding  discourse  we  illustrated 
the  character  of  these  despisers,  whom  the  Apostle 
in  our  text,  so  solemnly  warns  of  their  danger.  We 
proceed, 

II.  To  shew  in  what  respects,  it  may  be  said, 
They  will  perish  wonderfully. 

Here  are  two  things  asserted :  That  destruction 
awaits  contemptuous  sinners  ;  and  that  this  destruc- 
tion, when  it  comes,  Will  be  wonderful. 

First,  Destruction  awaits  contemptuous  sinners. 

The  Apostle  says,  "  If  righteousness  come  by 
the  law,  Christ  is  dead  in  vain."  If  salvation  is  at- 
tainable by  the  mere  strength  of  nature,  and  by  the 
works  of  righteousness  which  we  already  have  done, 
©r  in  future  shall  do,  in  vain  is  the  gospel  plan  con- 


The  Destruction  of  Despisers.  85 

trived  and  revealed.  Christ  came  to  save  them 
who  are  lost.  If  we  are  not  lost,  we  need  no  Savi- 
our :  If  we  are  lost,  we  can  be  saved  only  by  Lim. 
"  Other  foundation  can  no  man  lay,  than  that  is 
laid,  which  is  Jesus  Christ,  neither  is  there  salvation 
in  any  other  ;  for  there  is  no  other  name  given  un- 
der heaven  among  men,  whereby  they  must  be 
saved. 

If  this  scheme  was  so  important,  that  the  wisdom 
of  God  would  not  save  fallen  men  without  it ;  surely 
they  who  despise  and  reject  it,  will,  in  the  justice  of 
God,  be  excluded  from  the  benefit  of  it. 

How  far  the  divine  mercy,  through  a  Redeemer, 
may  be  extended  to  heathens  who  have  never  known 
the  gospel,  it  is  not  material  to  enquire.  Let  it  if 
you  please,  be  admitted,  that  some  of  them  will  be 
partakers  of  God's  mercy  without  a  direct  and  ex- 
plicit faith  in  Jesus  Christ ;  yet  this  is  nothing  to 
us,  who  have  actually  heard  of  this  divine  Saviour, 
and  to  whom  salvation  has  been  oiFered  in  his  name. 
If  we  despise  the  redemption,  we  sin  wilfully,  for 
we  have  received  the  knowledge  of  the  truth  ;  and 
for  us  there  remains  no  more  sacrifice  for  sin.  You 
will  tell  me,  the  Apostle  Peter  has  said,  God  is  no 
respecter  of  persons  ;  but,  in  every  nation,  he  that 
feareth  God  and  worketh  righteousness  is  accepted 
of  him."  Will  you  hence  conclude,  that  there  is 
no  need  of  faith  in  Christ,  and  submission  to  his 
gospel  ?  This  certainly  cannot  be  Peter  s  meaning; 
for.  Would  he  preach  the  gospel  of  salvation  ;  and, 
at  the  same  time,  tell  his  hearers,  that  it  was  of  no 
importance  to  them  ?  His  meaning  evidently  is,  that 
salvation  is  not  confined  to  any  particular  nation,  as 
the  Jews  proudly  ima;^ined  ;  but  that  the  offer 
of  it  is  made  without  distinction,  to  men  of  all  na- 
tions. So  this  Apostle  elsewhere  expresses  the 
matter  ;  God  puts  no  difference  between  Jews  and 
.Gentiles,    purifying  their  hearts  by  faith."      Hfe 


86  The  Destruction  of  Despisers, 

grants  to  the  latter,  as  well  as  the  former,  repentance 
unto  life.-' 

It  was  upon  th-e  occasion  of  his  being  sentto  preach 
the  gospel  to  Cornelius,  a  Roman  centurion,  that  Pe- 
ter made  this  reflection,  "  In  every  nation  he  that 
feareth  God  is  accepted  of  him."  This  Cornelius,  it 
is  said,  "  was  a  devout  man,  one  that  feared  God, 
gave  much  alms,  and  prayed  always."  But  all  his 
goodness  did  not  make  it  unnecessary  for  him  to  hear 
and  obey  the  gospel.  A  vision  was  sent  from  heaven 
to  inform  him,  that  his  righteousness  was  not  suf- 
ficient; but  he  must  look  out  for  farther  instruction. 
He  was  ordered  to  call  for  Peter,  who  should  teach 
him  words,  by  which  he  might  be  saved. 

Some  perhaps  will  ask.  What  if  this  devout 
Gentile  had  never  heard  of  the  gospel,  but  had  died 
in  the  exercise  of  that  religion,  which  he  had  al- 
ready learned,  and  hitherto  practised  ?  In  this  case, 
What  would  have  become  of  him  ?  Would  he  not 
have  been  saved  ?  But  this  is  a  question  of  mere  cu- 
riosity and  speculation.  The  solution  of  it  will  no 
way  aiFect  us,  who  have  been  actually  called  to  the 
fellowship  of  the  gospel.  God  could,  no  doubt,  as 
easily  have  revealed  Christ  to  him  by  a  Ijeavenly 
messenger,  as  direct  him  whither  to  send  for  an 
apostle,  who  should  teach  him  the  way  of  salvation. 
And  if  the  means  of  knowledge  had  not  been  with- 
in his  f each,  we  cannot  pretend  to  say,  that  a  Sav- 
iour would  not  have  been  more  immediately  discov- 
ered to  him. 

But  the  knowledge  of  the  gospel  certainly  was  im- 
portant ;  and  the  means  of  this  knowledge  were  at- 
tainable ;  and  Cornelius  must  conduct  accordingly. 
Let  me  now  ask  you  ;  What  if  he  had  disobeyed 
the  heavenly  vision  ?  What  if  he  had  refused  to 
send  for  Peter,  or  to  hear  him,  when  he  came,  or  to 
comply  with  his  instructions  when  they  were  given? 
What  if,  insisting  on  the  sufficiency  of  his  own 


The  Destruction  ofDespisers,  87 

prayers  and  alms  to  insure  his  acceptance  with  God; 
he  had  exploded  the  idea  of  faith  in  Christ,  reliance 
on  his  grace,  baptism  in  his  name,  and  a  profession 
of  his  gospel  ?  Would  you  then  have  supposed, 
there  was  any  sincerity  in  his  prayers,  any  piety  in 
his  devotions,  any  virtue  in  his  alms  and  works  of 
righteousness  ?  Do  you  think,  God  will  be  pleased 
with  the  prayers  of  those,  who  refuse  to  follow  the 
directions  which  they  pray  for?  Do  you  imagine,  he 
will  accept  the  al?ais  and  offerings  of  those,  who  de- 
ny him  that  obedience,  which  is  better  than  sacri- 
fice ? 

Reason  teaches  us  our  obligation  to  obey  the  will 
of  God.  How  then  can  men  pretend  to  follow  rea- 
son, when  they  reject  the  instructions  of  revelation, 
and  despise  the  way  of  salvation  which  this  discov- 
ers for  guilty  mortals  ? 

Whatever  may  b<^  the  condition  of  heathens,  who 
never  heard  of  Christ,  awful  must  be  the  fate  of 
those,  who,  having  heard  of  him,  despise  and  refuse 
the  only  Lord  who  bought  them. 

The  gospel  has  declared,  that  "  They  who  be- 
lieve not,  shall  die  in  their  sins  ;  that  they  are  con- 
demned already,  because  they  believe  not  in  the 
name  of  the  only  begotten  Son  of  God."  If  obedi- 
ence to  God  is  necessary  to  salvation,  faith  in  Christ 
must  be  necessary  ;  for  this  is  the  command  of 
God,  "  that  we  believe  on  him  whom  he  hath 
sent." 

"  When  the  Lord  Jesus  shall  be  revealed  from 
heaven,  with  his  mighty  angels,  in  flaming  fire,  he 
will  take  vengeance,  not  only  on  them  who  know 
not  God,  but  also  on  such  as  obey  not  the  gospel  of 
our  Lord  Jesus  Christ,  who  shall  be  punished  v^'ith 
everlasting  destruction  from  the  presence  of  the 
Lord,  and  from  the  glory  of  his  power,  when  he 
shall  come  to  be  glorified  in  his  saints,  and  to  be  ad- 
mired in  all  them  that  believe." 


The  Destruction  ofDesplsers, 

We  see,  then,  that  destruction  awaits  unbeliev- 
ing, contemptuous  sinners. 

Our  text  teaches  us,  Secondly^  That  this  de- 
struction, when  it  comes,  will  be  wonderful.  "  Be- 
hold, ye  despisers,  and  wonder  and  perish." 

1.  The  phrase  may  intend,  that  such  sinners  will 
perish  iinexpectedhj^  will  meet  with  unbaked  for 
destruction ;  with  a  punishment  which  they  little 
thought  of,  and  which  therefore  will  fill  them  with 
wonder  and  astonishment.  It  is  said  of  Jerusalem, 
"  Because  she  remembered  not  her  last  end,  there- 
fore she  came  down  wonderfully." 

The  scripture  represents  the  destruction  of  sin- 
ners, in  general,  as  coming  upon  them  by  surprise. 
This  will  especially  be  the  fate  of  those  who  despise 
the  gospel.  Their  contempt  of,  and  inattention  to 
their  salvation  must  arise  either  from  unfeeling  stu- 
pidity, or  blind  self  flattery.  They  either  think  not 
at  all,  or,  when  they  hear  the  warnings  of  God,  they 
cry,  "  Peace  and  safety."  Therefore  sudden  de- 
struction comes  upon  them.  If  they  had  any  sen- 
sible convictions  of  their  own  guilt  and  realising 
apprehensions  of  the  destruction  which  awaits  them, 
they  would  prize  the  gospel  beyond  all  the  treasures 
of  the  universe.  Its  gracious  invitations  and  ur- 
gent calls  v/ould  be  more  welcome  to  them,  than 
cold  water  to  the  thirsty,  liberty  to  captives,  or  par- 
don to  condemned  malefactors.  They  would  listen 
to  them  with  avidity,  and  embrace  them  with  ar- 
dour and  joy. 

The  greater  part  of  sinners  find  some  way  or  oth- 
er to  delude  themselves  into  a  persuasion,  that  they 
shall  escape  the  judgment  of  God.  If  they  do  not 
expressly  deny  the  truth,  yet  they  studiously  evade 
the  force  of  the  divine  threatenings.  They  either 
banish  them  from  their  minds,  or  view  them  as  re- 
specting times  afar  off"  and  leaving  room  for  a  future 
repentance  ;  or  they  flatter   themselves,  that  God 


The  Destruction  of  Desphers,  81) 

will  never  execute  them,  qr  will  not  execute  them 
so  fully  as  the  language  of  scripture  seems  to  im- 
port :  Or  they  indulge  a  vain,  unfounded  opinion 
of  their  own  goodness  ;  or,  hardened  through  the 
deceitfulness  of  sin,  they  resist  the  impression  of 
every  warning,  however  pertinent  and  solemn. 
Destruction,  when  it  falls  on  such  sinners,  will  take 
them  by  terrible  surprise. 

How  will  the  atheist^  the  infidel,  the  haughty  tm* 
believer  be  amazed,  when  he  finds  the  awful  reality 
of  those  eternal  scenes  of  woe,  which  now  he  de- 
r-des,  as  the  sickly  dreams  of  weak  and  credulous 
religionists  ! — How  v/ill  the  stupid  >so;?5  of  pleasure 
be  astonished,  when  in  hell  they  lift  up  their  eyes, 
being  in  torments,  and  perceive  themselves  deeply 
sunk  in  that  gulf  of  misery,  in  which  there  is  no 
consolation  and  from  which  there  is  no  redemp- 
tion ! — What  severe  disappointment  will  mortify 
the  proud  heart  of  the  hypocrite,  when,  full  of  the 
hopes  of  heaven,  he  drops  into  destruction,  and 
beholds,  in  the  kingdom  of  God,  thousands  whom 
he  had  unchai  itably  reprobated  ! — What  dreadful 
surprise  will  overwhelm  the  presumptuous  sinner, 
who,  while  he  is  putting  far  olf  the  evil  day,  and. 
relying  on  the  purpose  of  a  future  repentance,  is 
arrested  in  all  his  guilt  and  driven  away  in  his  wick- 
edness ! — How  will  prof  me  and  impious  wretches 
be  confounded,  who,  while  they  mock  at  sin,  scofF 
git  the  judgment  to  come,  and  sport  with  eternal 
damnation,  are  seized  in  the  midst  of  their  impiety, 
and  consigned  to  everlasting  burnings  ! 

"  Consider  this,  ye  who  forget  God,  lest  he  tear 
you  in  pieces  ;  and  there  be  none  to  deliver." 

2.  The  destruction  of  despisers  will  be  wonder- 
ful, as  it  will  exceed  ixW  present  conception.  "  There 
is  a  strange  punishment  for  the  workers  of  iniqui- 
ty." 

Some  temporal  judgments  are  so  great,  that  they 

Vol.  il.  M 


,  ^ 


90  The  Destruction  of  Desptsers. 

are  called  stranee  and  marvellous  works.  Thus 
speaks  the  Almighty,  by  the  mouth  of  his  prophet, 
*'  For  as  much  as  this  people  have  removed  their 
heart  far  from  me,  and  seek  to  hide  their  work  in 
the  dark,  and  say,  Who  seeth  us  ?  therefore  will  I 
proceed  to  do  a  marvellous  work  among  them,  e- 
ven  a  marvellous  work,  and  a  wonder — Howl  ye, 
for  the  day  of  the  Lord  is  at  hand  ;  it  shall  be  as 
destruction  from  the  7\lmighty  :  Therefore  shall  all 
hands  be  faint,  and  every  heart  shall  melt,  and  they 
shall  be  alraid  :  Pangs  and  sorrows  shall  take  hold 
of  them  ;  they  shall  be  amazed  one  at  another." 
How  much  more  strange  and  marvellous  will  be  the 
future  punishment  of  despisers  ? — ^''  God  will  per- 
form a  work  which  they  M'ould  not  believe,  though 
a  man  should  declare  it  to  them."  "  Who  knows 
the  power  of  God's  anger  ?  As  his  fear  is,  so  is  his 
wrath."  There  is  no  passion  in  the  human  heart, 
more  boundless  than  fear.  This  is  prone  to  exag- 
gerate evil.  It  often  far  exceeds  the  magnitude  of 
its  object.  But,  in  this  case,  it  is  incapable  of  ex- 
cess ;  it  falls  far  short  of  that,  which  the  wrath  of 
God  can  do,  and  which,  the  scripture  tells  us,  it 
wdll  do. 

We  cannot  conceive  the  misery  which  must  at- 
tend a  total  deprivation  of  every  enjoyment.  Ma- 
ny have  known  the  pains  of  poverty,  sickness,  cap- 
tivity and  slavery.  Their  pains,  however,  by  a 
kindly  intermixture  of  blessings,  have  been  greatly 
mitigated  and  softened.  The  want  of  every,  com- 
fort they  never  have  experienced.  But  this  is  what 
contemptuous  sinners  will,  one  day  feel.  They 
have  their  portion  of  good  things  only  in  this  life. 
Hereafter  they  will  be  tormented,  and  will  have  no 
rest  day  nor  night.  The  rich  man,  tormented  in 
flames,  was  denied  the  small  request,  that  the  beg- 
gar might  be  sent  to  cool  his  tongue,  by  touching^ 
it  only  with  his  finger  dipped  in  water. 


The  Destruction  of  Despisers,  9L 

We  cannot  conceive  the  greatest  anguish  of  a 
self  condem7ii?ijT^  cojiscience. 

Some  indeed,  have  known  this  to  a  painful  de- 
gree. Cain  under  the  horrors  of  guilt,  anticipated 
a  punishment  gi  eater  tlian  he  could  bear.  Judas,  tor- 
mented with  the  stings  of  remorse,  chose  strang- 
ling and  death  rather  than  life.  If  the  terrors  of 
conscience  may,  even  in  this  world,  be  so  intolera- 
ble, What  will  they  be  in  those  regions  of  darkness, 
those  gloomy  and  dismal  shades,  where  peace  and 
hope  can  never  enter  P  There  sinners  will  meet  with 
nothing  to  divert  tlieir  pensive  minds.  There  all 
the  past  scenes  of  their  lives,  their  contempt  of  of- 
fered mercy,  and  abuse  of  livine  grace,  all  their 
ungodly  deeds,  and  hard  and  impious  speeches,  will 
come  full  and  fresh  to  their  remembrance  and  per- 
petually haunt  their  guilty  souls.  Can  it  be  ima- 
gined, what  keen  reflections  will  pierce  them  through 
andthrough? — What  anguish  will  wrmg  their  hearts 
under  the  corrosions  of  the  worm  which  never 
dies? 

Sinners  cannot,  at  present,  have  a  full  idea  of 
li\\^\.  positive  punishment,  v/hich  awaits  them. 

Many  have  kno.vn  severe  pains  from  diseases, 
wounds  and  broken  limbs.  But  these  will  give  no 
adequate  conception  of  that  torment,  which  the 
scripture  expresses  by  the  lire  which  shall  never  be 
quenched. 

The  distress  of  total  despair  is  beyond  all  ima- 
gination. 

Under  our  greatest  worldly  afflictions,  hope  stands 
by  to  console  and  sustain  us.  Without  this,  some 
of  our  troubles  would  be  insupportable.  The  ap- 
prehension of  future  misery  has  driven  some  to  the 
borders  of  distraction  ;  and  yet,  in  their  gloomiest 
hours  hope  has  shed  some  sparks  of  light  around 
them.  But  in  the  world  of  misery,  despair  will  be 
perfect.     Every  gleam  of  hope  will  be  excluded. 


§2  The  Destruction  of  Despisers. 

There  will  be  "  utter  darkness,"  and  this  rendered 
more  hideous  by  universal  wailing  and  gnashing  of 
teeth. 

We  can  form  no  full  and  clear  conception  of  eter- 
nity. This  is  an  object  too  big  for  our  comprehen- 
sion. We  can  add,  years  to  years,  and  ages  to 
ages,  until  we  lose  ourselves  in  numbers  ;  but  our 
calculation,  after  all,  stops  infinitely  short  of  eterni- 
ty. Yet  this  is  the  duration  of  the  future  punish- 
ment of  the  ungodly.  Amazing  thought !  Who 
can  dwell  with  devouring  fire  ?  Who  can  dwell  with 
everlasting  burnings  ? 

Behold,  ye  despisers,  and  wonder  and  perish  ! 

3.  This  expression  teaches  us,  that  the  punish- 
ment of  those  who  despise  the  gospel,  will  be  won- 
derful, compared  with  that  of  other  sinners.  They 
will  be  distinguished  in  the  world  of  misery. 

Moses  having  enumerated  the  singular  privileges, 
which  God  had  vouchsafed  to  his  favoured  people, 
isays  to  them,  "  If  ye  will  not  observe  to  do  all  the 
words  of  this  law,  the  Lord  will  make  your  plagues 
wonderful." 

The  gospel  abounds  in  warnings  of  this  kind. 
**  If  the  word  spoken  by  angels  was  stedfast,"  says 
the  Apostle  to  the  Hebrews,  "  and  every  transgres- 
sion and  disobedience  received  a  just  recompence 
of  rev/ard — How  shall  we  escape,  if  we  neglect  so 
great  salvation  ?" — "  He  who  despised  Moses's 
law,  died  without  mercy  :  Of  how  much  sorer  pun- 
ishment shall  he  be  thought  worthy,  who  hath  trod- 
den under  foot  the  son  of  God  ?" — ''  If  we  sin  wil- 
fully after  we  have  received  the  knoAvledge  of  the 
truth,  there  remaineth  a  fearful  looking  for  of  judg- 
ment."— "  If  they  escaped  not,  who  refused  him 
that  spake  on  earth  ;  much  more  shall  not  we  escape, 
if  we  turn  away  from  him  that  speaketh  from  heav- 
en." The  Apostle  Peter,  to  guard  christians  a- 
gainst  apostasy,  holds  up  the   same  warning — "  It 


The  Destruction  oj  Despisers.  93 

had  been  better  for  them  not  to  have  known  the  way 
of  righteousness,  than,  after  tliey  have  known  it, 
to  turn  from  the  holy  commandment  dehvered  to 
them."  Remarkable  are  the  words  of  our  Saviour 
to  bis  Apostles,  when  he  sent  them  forth  to  preach  the 
kingdom  of  heaven — "  Whosoever  shall  not  receive 
you,  nor  hear  your  words  ;  when  ye  depart  out  of 
that  house,  or  city,  shake  off  the  dust  of  your  feet : 
verily  I  say  unto  you,  it  shall  be  more  tolerable  for 
the  land  of  Sodom  and  Gomorra  in  the  day  of  judg- 
ment, than  for  that  city."  These  words  deserve 
particular  attention. 

The  people  of  Sodom  and  Gomorra  are  set  forth, 
as  an  example,  suffering  the  vengeance  of  fire  from 
heaven.  But  though  they  suffered  a  strange  pun- 
ishment in  this  world,  th^^y  are  still  reserved  unto 
judgment,  for  a  severer  doom.  And  yet  their  pun- 
ishment, after  all,  will  be  far  more  tolerable,  than 
the  punishment  of  those  who  despise  the  gos[>eI. 
Our  Lord  does  not  say.  Whosoever  shall  practise 
all  the  enormities  of  Sodom  ;  but,  "  whosoever 
shall  not  hear  your  words  ;"  it  shall  be  more  tolera- 
ble for  the  men  of  Sodom,  than  for  him.  Despis- 
ers then  will  perish  wonderfully,  in  a  manner,  which 
they  would  not  believe,  though  one  should  declare 
it  to  them. 

It  is  time  now,  that  we  proceed,  as  was  proposed, 

III.  To-urge  and  enforce  the  caution  in  the  text — 
*'  Beware,  le$t  this  come  upon  you." 

In  mercy  tp  our  guilty  world,  God  has  sent  down 
his  Son  from'  heaven,  to  make  the  purchase,  pro- 
claim the  offers,  and  state  the  terms  of  eternal  sal- 
vation. To  us  the  word  of  this  salvation  is  sent. 
The  question  now  pi'oposed  is,  Will  you  accept 

If  you  will  accept  the  benefit,  you  must  submit 
to  the  terms  of  it.  You  must  repent  and  turn  to» 
God,  and  do  works  meet  for  repentance.      Xq\x 


94  The  Destruction  cf  Despisers. 

must  put  off  the  old  man  with  his  deeds,  be  renew- 
ed in  the  spirit  of  }^our  mind,  and  put  on  the  new 
man,  which  is  created  after  the  image  of  God. 
You  must  renounce  all  confidence  in  the  flesh,  and 
place  your  dependence  on  the  righteousness  of  the 
Redeemer,  as  the  ground  of  3'our  justification  to 
eternal  life.  You  must  form  your  holy  resolutions 
in  a  humble  reliance  on  the  grace  of  the  divine 
spirit,  without  which  3^ou  can  do  nothing.  In  a 
word,  you  must,  with  a  serious  and  deliberate 
choice,  yield  yourselves  to  the  government  of  the 
gospel  of  Christ.  If  you  will  not  do  this,  you 
despise  his  gospel,  and  all  the  blessings  which  it 
reveals.  And  whatever  may  be  the  condition  of 
those,  who  have  never  heard  of  it,  your  contempt 
must  certainly  be  followed  with  consequences, 
awful  beyond  description. 

Consider,  I  beseech  you,  what  it  is  that  you  des- 
pise. It  is  a  gospel  preached  by  tlie  Son  of  God  from 
heaven  ;  confirmed  by  signs,  and  wonders  and  divers 
miracles,  preserved  in  the  world  by  a  merciful  prov- 
idence, and  transmitted  to  you  by  peculiar  favour. 
How  worthy  then  of  your  thankful  acceptation  ! 

To  despise  this,  is  to  despise  that  pearl  of  great 
price,  to  purchase  which  you  should  be  willing  to 
sell  all  that  you  have.  Its  doctrines  are  heavenly, 
its  precepts  are  pure,  its  promises  are  precious,  it 
contains  the  unsearchable  riches  of  Christ ;  treasures 
of  wisdom  and  grace,  which  angels  contemplate 
with  admii^ation. 

To  despise  this,  is  to  despise  God's  greatest  gift, 
even  the  gift  of  his  own  Son,  who  came  to  seek 
and  to  save  them  who  were  lost.  It  is  to  despise 
his  distinguishing  goodness,  in  revealing  to  you  the 
things  which  are  hidden  from  multitudes  of  your 
fellow  men,  and  which  many  prophets  and  right- 
eous men  have  desired  to  see.  it  is  to  despise  your 
own  souls,  which,   in  the  estimation  of  the  R(i- 


The  Destruction  of  Despisers,  95 

dcemer,  are  so  precious,  that  he  gave  himself  up 
to  death  for  their  salvation.  It  is  to  despise  the 
spirit  of  grace,  which  has  often  strove  with  you,  to 
awaken  you  from  stupidity,  recover  you  from  un- 
belief, and  draw  you  to  the  Saviour. 

Judge  now,  what  must  be  the  consequence  of 
this  contempt.  Know  ye,  that  your  judgment  lin- 
gers not.  The  Lord  will  soon  arise,  that  he  may 
do  his  work,  his  strange  work  ;  and  may  finish  his 
act,  his  strange  act.  He  will  sweep  away  your 
refuge  of  lies,  and  destroy  all  your  hiding  places. 
Now,  therefore,  be  ye  not  mockers,  lest  this  which 
is  spoken,  come  upon  you. 

Enquire  whether  you  are  not  to  be  numbered 
among  those  who  are  called  despisers.  You  do 
not,  perhaps,  directly  disbelieve,  or  professedly  re- 
ject any  essential  doctrine  of  the  gospel ;  much 
less  the  gospel  itself.  You  receive  and  acknowl- 
edge it  as  true.  But  does  this  employ  your 
thoughts,  engage  your  attention,  influence  your 
heart,  and  govern  your  conduct  ?  Is  it  your  great 
concern  to  secure  the  salvation,  which  it  reveals  ; 
and  your  serious  enquiry,  v/hether  you  have  any  lot 
or  part  in  this  matter  ;  Do  you  give  all  diligence  to 
make  your  calling  and  election  sure  ?  Are  you 
willing  to  renounce  every  thing,  which  appears  in- 
consistent with  your  eternal  hopes  ?  Do  you  love 
the  word,  worship  and  ordinances  of  God,  and  de- 
light to  attend  upon  them  as  the  means  of  salva- 
tion ? Must  not  many  confess,  that  they  come 

short  of  this  character  ?  Yea,  that  their  character 
is  the  reverse  of  this  ? Let  me  particularly  ex- 
postulate with  the  young.  Are  there  not  among 
you,  some  who  think  little  about  religion,  and  the 
vast  concerns  of  eternity,  and  vAio  devote  them- 
selves wholly  to  the  pleasures,  amusements  and 
vanities  of  the  world  ? — Some,  v/ho  spend  few  of 
their  private  hours  in  conversing  with  the  scrip- 


S>6  The  Destruction  of  Desp'isers. 

turcs,  maintaiu  no  secret  communion  with  God, 
and  pay  no  reverence  to  the  worship  ot  the  sanctua- 
ry ? Sonic,  who  can  st^nd  out  4  whole  prayer, 

or  sit  out  a  whole  sermon,  and  yet  scarcely  know 
what  has  been  spoken  ;  and  are  more  inattentive, 
when  the  concerns  of  their  salvation  are  urged, 
than  if  they  were  horiring  a  novel  or  romance  ?t~ 
Some,  who  seldom  look  into  themselves  to  learn 
the  state  of  their  souls,  rarely  ask  advice  on  their 
spiritual  concerns,  and  love  no  conversation  less, 
than  that  which  turns  on  serious  subjects  ? — Do  we 
see  you,  my  young  hearers,  giving  yourselves  up 
to  Jesus  your  Lord,  and  making  an  open  profession 
of  his  gospel  ?  Do  we  see  you  flocking  into  his 
church,  and  g  thering  around  his  table  ?  Do  we 
see  you  animating  and  encouraging  one  another  to 
piety  and  good  works  ?  Can  it   be  said,  thaf 

among  you,  even  among  you,  there  are  none  who 
despise  the  Saviour  ? 

Will  a  gracious  God  pour  his  spirit  upon  our 
seed,  and  his  blessing  upon  our  offspring,  that  they 
may  spring  up  as  grass  under  the  vernal  showers, 
and  as  willows  by  the  water  courses  ?  Then  shall 
we  hear  one  saying,  I  am  the  Lord's,  and  another 
calling  him.self  by  the  name  of  Jacob  :  We  shall 
see  them  subscribir.g  with  their  hands  to  the  Lord, 
and  enrolling  themselves  among  his  people  :  We 
shall  behold  them  flying  unto  Jesus  as  a  cloud,  and 
gathering  into  his  house,  as  doves  to  their  windows. 

The  gospel  is  too  great,  too  precious  to  be  des^ 
pised.  It  contains  the  words  of  eternal  life  :  Hear 
it,  and  know  it  for  your  good. 

Give  glory  to  the  Lord  your  God,  before  he 
cause  darkness,  and  before  your  feet  stumble  on 
the  dark  mountains,  lest,  while  ye  look  for  light  he 
turn  it  into  darkness  and  the  shadow  of  death. 


SERMON     VIII. 


.^...^. 


The  Cure  and  Conversion  of  JVaanian^  the  Syrian 
Leper, 


II.   KIMGS,    V.  13. 


And  his  servants  came  near  and  spake  unto  him,  and  said,  My 
father,  if  the  prophet  had  bid  thee  do  some  e.reat  thing,  Wouldst 
ihou  not  have  done  it  ?  Hoxu  much  rather  then,  when  he  saith  to 
thee,  Wash  and  be  clean  ? 


N. 


A  AM  AN,  the  chief  commander  of  the 
Syrian  army,  a  man  of  great  reputation  in  his  coun- 
try, and  in  high  estimation  with  his  king,  was 
grievously  afflicted  with  the  leprosy  :  a  disease, 
which  seemed  in  its  nature  to  be  incurable,  and 
which  by  its  progress  in  the  present  case,  threaten- 
ed si>eedy  death.  On  the  advice  of  a  Hebrew  girl, 
who  was  a  servant  in  his  family,  the  Syrian  general 
took  a  journey  into  the  land  of  Israel,  hoping,  from 
her  information,  to  receive  a  cure  by  the  power 
and  prayers  of  the  prophet  Elisha.  He  came,  with 
horses  and  chariots  and  a  train  of  attendants,  to  the 
prophet's  house,  and  waited  at  the  gate,  until  his 
Vol,  II.  N 


VS  The  Conversion  ofJSaaman, 

person  and  business  were  made  known,  expectinj^ 
that  the  man  of  God  would  soon  appear,  and  with 
great  solemnity  perform  the  cure.  But  the  proph- 
et only  sent  to  him  a  servant,  with  this  simple  pre- 
scription, "  Go,  wash  seven  times  in  Jordan,  and 
thy  flesh  shall  come  again  to  thee,  and  tiiou  shalt  be 
clean."  The  general  thinking  his  dignity  con- 
temned, and  his  misfortune  insulted  by  a  ridiculous 
prescription,  indignantly  replied,  "Behold,  I  thought, 
he  will  surely  come  out  to  me,  and  call  upon  the 
name  of  the  Lord  his  God,  and  strike  his  hand  over 
the  place,  and  recover  the  leper.  Are  not  Abana 
and  Pharpar,  rivers  of  Damascus,  better  than  all 
the  waters  of  Israel  ? — May  I  not  wash  in  them 
and  be  clean  ? — "  So  he  turned  and  went  away 
in  a  rage."  His  servants,  reluctant  to  think  that 
their  hopes  should  be  frustrated  by  his  passion- 
ate resolution,  expostulated  with  him,  in  the  words, 
which  have  just  been  read.  "  My  father,  if  the 
prophet  had  bidden  thee  do  some  great  thing, 
Wouldst  thou  not  have  done  it  ?  How  much  rather 
then,  when  he  saith  to  thee.  Wash  and  be  clean  ?" 

Their  judicious  expostulation  recalled  his  rea- 
son. He  applied  the  remedy,  and  obtained  a  cure. 
He  immediately  returned  to  the  prophet,  acknowl- 
edged the  Supreme  God,  and  professed  his  resolu- 
tion to  worship,  from  that  time,  no  other  deity, but 
the  God  of  Israel. 

This  story  will  afford  us  several  useful  instructions. 

I.  We  see  the  dangerous  consequences  of  a  has- 
^ty  judgment  in  matters  of  importance. 

This  had  like  to  have  proved  fatal  to  Naaman. 
It  has  often  proved  fatal  lo  others.  He  conducted 
with  much  discretion,  until  he  had  heard  the  proph- 
et's advice.  At  this  critical  moment  his  prudence 
deserted  him.  He  turned  away  in  anger  ;  and,  if 
his  passion  had  continued,  he  would  have  been  a 
leper  to  the  day  of  his  death.     From  his  rashness 


The  Conversion  ofJVaaman.  99" 

and  precipitance,  let  others  learn  wisdom  and  cau- 
tion. 

"  Judge  not  accordinj^  to  the  appearance,"  says 
our  divine  Lord,   "  but  judge  righteous  judgment." 

Let  this  rule  guide  your  cnquiiics  concerning  the 
doctrines  of  religion.  Reject  not  a  doctrine,  be- 
cause it  contradicts  an  opinion,  which  once  }oii 
have  formed,  or  opposes  a  design  which  now  you 
are  pursuing  ;  but  examine  it  coolly,  and  decide 
upon  it  impartially.  If  it  appears,  to  be  a  doctrine 
agreeable  to  reason,  founded  in  scripture,  and  tend- 
ing to  virtue,  admit  it  as  divine,  however  diverse 
it  may  be  from  your  former  conceptions,  or  present 
inclinations. 

When  you  meet  with  an  unexpected  reproof,  suf- 
fer not  your  resentments  to  rise  ;  but  hear  it  calmly 
and  apply  it  seriously,  if  you  are  not  too  good  to 
offend,  think  not  yourself  too  great  to  be  admonish- 
ed. ''  Let  the  riohteous  smite  you  ;  it  will  be  a 
kindness  :  Let  him  reprove  you  ;  it  will  be  an  ex- 
cellent oil,  v\4iich  shall  not  break  your  head."  If 
you  proudly  presume  that  you  have  done  no  wrong, 
or,  rashly  deem  hipn  your  enemy  who  reminds  you 
of  the  wrong  you  have  done,  you  are  hardly  capable 
of  amendment.  "  Seest  thou  a  man  wise  in  his 
own  conceit ; — there  is  more  hope  of  a  fool,  than 
of  him." 

In  the  progress  of  the  religious  life,  difficulties, 
unforeseen  and  unthought  of,  will  probably  occur. 
But  how  great  soever  they  may  be,  hold  on  your 
way  with  constancy.  You  have  felt  a  conviction  of 
the  importance  of  religion,  and  formed  a  resolution 
in  its  favour^  You  now  attend  on  the  appointed 
means  of  grace — you  refrain  from  some  of  your 
past  guilty  practices — you  seek  God's  mercy  Vvitli 
an  earnestness,  which  is  new  and  unexperienced. 
Hopeful  beginnings  these.  "  Then  shall  you  know, 
if  you  follow  on  to  know  the  Lord."     When  the- 


loo  The  Conversion  ofNaaman, 

lej)er  of  Syria  came  and  waited  at  Elisha's  door, 
there  was  a  fair  prospect  of  his  recovery.  Do  not 
like  him  turn  back  in  disgust.  Perhaps  you  will 
not  find  the  easy  success,  which  you  expected. 
Still  wait  on  God,  and  maintain  your  hope.  Say 
not,  with  the  hypocrites  of  old,  "  It  is  vain  to  serve 
the  Lord  ;  and,  What  profit  is  it,  that  we  walk 
mournfully  before  him  ?"  he  has  not  said  to  you^ 
,*'  Seek  me  in  vain." 

What  a  hopeful  disposition  appeared  in  the  youngs 
ruler  mentioned  by  the  evangelist  ?  He  came  to 
Christ,  and  enquired,  how  he  should  enter  into 
life.  He  treated  his  divine  instructor  with  rever- 
ence. The  advice  first  given  him  he  received  with 
approbation,  professed  a  compliance,  and  asked. 
What  more  was  to  be  done  ?  Alas  !  How  many 
are  there,  who  never  appear  to  go  as  far  in  religion 
as  he  did  ?  But  still,  unhappy  youth  !  he  failed. 
When  he  heard,  that  a  temper  to  renounce  the 
world  for  heaven,  was  necessary  to  complete  the 
religious  character,  he  went  awxy  ;  not  indeed,  like 
the  Syrian  in  a  rage  ;  but  in  sorrow,  that  religion 
would  not  comport  with  the  love  of  riches. 

Work  out  your  salvation  with  fear  and  trem- 
bling :  Wait  on  God,  and  he  will  strengthen  your 
heart.  Look  well  to  yourselves,  that  ye  lose  not  the 
things,  which  have  been  wrought,  but  that  ye  fe» 
ceive  a  full  reward. 

n.  \^''e  are  here  taught,  that  we  are  not  to  make 
our  own  humour  the  standard  by  which  to  form  our 
judgment  in  matters  of  divine  appointment. 

This  was  Naaman's  fault.  If  the  prophet  had 
come  out  to  him,  and,  with  the  affected  solenniity  of 
a  heathen  inchanter,  had  invoked  his  God,  and 
struck  his  hand  over  the  distempered  part,  the  le- 
per would  have  expected  a  cure.  But  the  simple 
advice  to  wash  in  Jordan,  appeared  too  ridiculous 
to  be  regarded.     His  servants  prudently  suggest  to- 


The  Conversion  of  Aaaman*  101 

him,  that  this  was  the  advice  of  an  acknowledged 
prophet ;  and  the  propriety  of  it  ought  not  to  be 
disputed,  even  though  it  h:id  been  attended  with 
the  g-reatest  difticulty. 

The  tempers  of  Naaman  has  often  appeared  in 
ethers. 

The  Jews  groaned  for  deliverance  from  Egypt ; 
and  deliverance  was  granted.  But  because  they 
were  not  led  right  on,  by  the  shortest  passage,  to 
Canaan,  they  murmured  against  Moses,  and  against 
God,  and  wished  themselves  in  their  former  bond- 
age. 

At  the  time  of  Christ's  appearance,  the  people 
were  in  earnest  expect otion  of  their  Messiah  ;  but, 
because  he  appeared  in  a  form  different  from  that 
which  their  own  fancy  had  described,  they  rejected 
him  as  an  impostor  ;  nor  could  they  by  all  his  rea- 
soning and  miracles,  be  convinced,  that  they  had 
misunderstood  the  prophets. 

Among  the  Gentiles,  Christ  crucified  for  the  sal- 
vation of  men  was  foolishness  ;  For  how  should  he 
save  others,  who  himself  suffered  as  a  criminal? 
The  plain  and  artless  manner  in  which  the  apostles 
preached,  disgusted  their  pride.  They  imagined, 
it  would  have  been  far  more  agreeable  to  the  wisdom 
of  God  to  employ,  in  reforming  the  world,  some 
acute  philosopher  and  subtile  disputer.  Thus,  car- 
ried away  with  their  own  humour  and  prejudice, 
many  despised  the  gospel  of  salvation. 

In  the  christian  world,  the  religion  of  Jesus, 
Avhich,  in  its  original  institution,  is  rational  and 
pure,  has  been  cruelly  tortured  and  deformed  by 
the  vain  conceits  of  men.  For  some  it  is  too  sim- 
ple, and  they  think  it  would  be  much  beautified  and 
miproved  by  the  addition  of  a  few  more  ceremonies. 
Others  can  hardly  be  reconciled  to  the  few  ceremo- 
nies whi<*h  really  belong  to  it.  T.he  precept  con- 
cerning the  sabbath,  they  choose  to  throw  among 


102  The  Conversion  of,\aaman. 

the  obsolete  rites  of  Judaism  ;  for  they  see  no  reav 
son  for  recess  from  labour,  or  application  to  the  du- 
ties of  piety,  on  one  day  more  than  another.  They 
apprehend  no  advantage  from  a  stated  attendance 
on  publick  worship  ;  for  they  can  pray,  and  read 
the  Bible,  in  private  ;  and,  if  more  is  necessary, 
they  can  supply  themselves  with  books  well  adapted 
to  piety.  They  conceive  not,  what  good  it  can  do 
to  apply  a  little  water  to  a  person's  body,  especially 
to  the  body  of  a  child,  with  the  invocation  of  a  sa- 
cred name.  The  child  knows  not  what  is  done  : 
much  less  for  what  end  it  is  done.  Is  salvation  at 
all  connected  with  such  ceremonies  ? — They  im- 
agine there  can  be  no  real  benefit  in  eating  bread 
and  drinking  wine  for  the  remembrance  of  Christ  : 
May  he  not  as  well  be  remembered  by  reading  the 
history  of  his  life  and  death  ? 

By  cavils,  like  these,  many  satisfy  themselves  in 
the  neglect  of  the  plainest  institutions  of  the  gos- 
pel ;  just  as  the  S3'rian  leper,  when  he  was  ordered 
to  wash  in  Jordan,  objected,  "  Are  not  Abana  and 
Pharpar,  rivers  of  Damascus,  better  than  all  the 
waters  of  Israel  ? — May  I  not  wash  in  them  and 
be  clean  ? 

The  same  humour  often  opposes  the  docfri??es,  as 
well  as  institutions  of  God.  Some  hastily  reject 
every  doctrine,  which  contradicts  their  own  tem- 
per and  practice  ;  as  if  nothing  could  be  true,  but 
what  will  justify  them.  Some  pronounce  every 
doctrine  false  or  useless,  which  comes  not  within 
their  comprehension  ;  as  if  a  doctrine  too  grand  for 
the  human  mind  to  grasp,  might  not  be  so  far  un- 
derstood, as  to  influence  an  honest  heart.  Some 
make  light  of  every  thing  in  scripture,  for  which 
they  cannot  assign  a  reason  ;  as  if  there  could  be  no 
reasons  for  God's  appointments,  but  what  lie  obvi- 
ous to  them.  So  Naaman  rejected  Elisha's  advice, 
because  he  could  see  no  reason,  why  the  waters  of 


The  Conversion  of  Naaman.  105 

Jordan  should  be  more  efficacious  in  the  lepros}-, 
than  those  of  any  other  river. 

His  servants  have  suggested  the  proper  temper  in 
such  cases,  which  is  submission  to  the  authority  of 
God.     A  prophet  had  bidden  him  wash  in  Jordan. 

When  a  revelation  is  proposed  to  us,  we  are  to 
examine  its  evidence  ;  and  with  such  evidence  as 
appears  rationally  conclusive  we  are  to  rest  satisfied. 
Whatever  difficulties  may  arise  from  the  imperfec- 
tion of  human  reason,  these  should  not  be  consid- 
ered as  invalidating  positive  proof.  Settled  in  the 
full  belief  of  revelation,  we  are  to  receive,  as  divine, 
every  doctrine  and  precept  which  we  find  in  it,  and 
to  govern  our  lives  by  them.' 

This  leads  us  to  another  observation  ; 

III.  If  we  expect  success  in  any  great  and  good 
design,  we  must  humbly  follow  the  instructions  of 
God.  When  Naaman  washed  in  Jordan,  accord- 
ing to  the  saying  of  the  man  of  God,  his  flesh  came 
again,  and  he  was  clean. 

God  could  have  cleansed  this  leper  by  one  wash- 
ing as  well  as  seven,  or  ^vithout  sending  him  to  Jor- 
dan at  all.  But  he  saw  fit  to  make  this  prescription, 
and  Naaman  must  obe}'. 

He  who  made  the  earth,  and  placed  us  upon  it, 
could  command  it  to  yield  us  a  spontaneous  supply. 
But  then.  What  would  be  the  use  of  those  active 
powers,  which  he  has  given  us  ?  If  we  were  sup- 
ported, like  trees  and  plants,  merely  by  a  mechan- 
ical nutrition,  there  would  be  a  manifest  incongrui- 
ty in  the  works  of  God.  Our  pov/ers  would  be  un- 
employed ;  we  should  sink  into  thoughtless  ingrati- 
tude :  We  should  forget  our  benefactor  and  despise 
his  benefits. 

In  common  life,  we  see  our  dependance  on  God, 
and  the  importance  of  applying  the  powers  which 
we  possess.  The  case  is  the  same  in  the  religious 
life.     By  grace  we  arc  sa\'cd  ;  and,  by  attendance  on 


104  The  Conversion  ofA/aaman. 

ineans,  we  obtain  this  grace.  You  will  ask,  "  Can- 
not God  renew  the  hearts  of  sinners  without  their 
application  of  means  ?" — Grant  that  he  can  :  Yet, 
since  he  has  prescribed  this,  they  are  to  expect  his 
grace  only  in  this  way. 

"But  will  God  hear  the  prayers  of  the  uncon- 
verted ?"  \Vhy  not  ?  He  has  directed  them  to  en- 
quire of  him,  and  he  has  not  said  to  them,  "  Seek 
5^e  me  in  vain."  You  will  say,  "  There  is  no  real 
holiness  in  their  prayers  ;  they  are  made  only  from 
natural  principles."  It  is  granted  :  But  God  hears 
the  ravens  when  they  cry.  May  he  not  hear  the 
voice  of  nature  in  rational,  as  well  as  in  animal  crea- 
tures ? 

When  Israel^  in  their  affliction,  sought  God,  and 
returned  and  enquired  early  after  him,  he,  being  full 
of  compassion,  suspended  their  destruction,  and 
prolonged  their  space  of  repentance,  though  their 
heart  was  not  right  with  him,  and  they  were  not 
stedfast  in  his  covenant. 

You  will  ask.  What  peculiar  benefit  can  arise 
from  attending  on  publick  institutions  ?  Why  may 
we  not  read  and  meditate,  with  as  much  profit,  in 
private?  Do  the  latter,  and  leave  not  the  former 
undone. 

"  But  is  God  dependent  on  a  particular  set  of 
means  ?"  If  he  is  not  dependent,  yet  you  are.  And 
if,  under  pretence  of  exalting  his  free  and  sovereign 
grace,  you  neglect  the  instituted  means  of  religion, 
you  mock  the  grace  which  you  profess  to  magnify. 
To  proceed  ; 

IV.  If,  in  a  case  of  importance,  we  would  use 
difficult  and  doubtful  means,  rather  than  abandon 
the  object  in  view,  much  more  should  we  apply 
cheap  and  easy  means,  when  we  have  good  hope 
of  success. 

Naaman's  case  was  extremely  unhappy.  Afflict- 
ed with  an  increasing  disease,  for  which  no  remedy 


The  Conversion  of  Naaman,  105 

was  known,  he  had  nothing  to  expect  but  death. 
What  would  he  not  give,   to  obtain  a  cure  ? 

He  had  taken  a  journey  to  the  kind  of  IsraeL  He 
had  brought  with  him  ten  changes  of  raiment, 
as  many  talents  of  silver,  and  six  thousand  pieces  of 
gold,  as  a  present  to  the  man,  who  should  heal  him. 
Almighty  present ;  but  not  greater  than  he  would 
give  for  his  health.  Besides  this  ;  had  the  prophet 
prescribed  the  most  painful  operations  and  expen- 
sive medicines,  Naaman  would  have  submitted  to 
them,  even  without  the  positive  assurance  of  a  cure. 
How  much  more  reasonable  was  it,  that  he  should 
go  and  wash  in  Jordan,  when  he  had  a  promise 
from  the  man  of  God,  that  his  flesh  should  come 
again  and  he  should  be  clean  ? 

This  argument  his  servants  urged  with  great  pro- 
priety, and  it  had  its  effect.  To  the  case  of  sinners 
it  may  be  applied  with  superior  force. 

Convinced  of  your  guiky  state,  let  this  be  your 
serious  enquiry  ;  What  must  we  do  to  be  saved  ?'* 
Your  salvation  indeed  comes  from  God.  But  it 
comes  only  in  a  way  of  repentance.  Without  this, 
it  will  be  as  absurd  to  expect  the  salvation  of  the  gos- 
pel, as  for  Naaman  to  have  hoped  for  a  cure,  while 
he  refused  the  waters  of  Jordan.  When  so  vast  an 
object  is  depending,  if  God  had  bidden  you  to  do 
some  great  thing,  Would  you  not  have  done  it  ? 
How  much  rather,  when  he  says  to  you,  "  Repent 
and  be  saved  ?" 

Had  a  life  of  the  most  painful  self  denial  been 
made  the  condition  of  your  eternal  happiness,  rea- 
son -would  dictate  a  compliance  with  it.  How  much 
more  ought  you  to  comply  with  the  terms,  which 
are  in  fact  proposed  !  These  are  all  mild  and  gra- 
cious. They  are  attended  with  no  arbitrary  morti- 
fications. The  religion,  which  prepares  you  for 
heaven,  contributes  to  your  happiness  here.  It 
will  relieve  you  from  the  vexation  of  irregular  pas- 

Vol.  n.  O  '  ^ 


106  The  Conversion  of  Naaman. 

sions,  and  the  torments  of  conscious  guilt.  It  will 
reclaim  you  from  the  way  of  transgressors,  which  is 
hard,  and  direct  your  feet  in  paths  of  pleasantness 
and  peace.  It  will  give  order  to  your  soul,  and 
tranquillity  to  your  conscience.  It  will  open  to  you 
the  most  delightful  prospect,  and  fill  you  with  joy- 
ful hopes.  It  cannot,  indeed,  secure  you  from  the 
outward  troubles  which  result  from  a  state  of  mor- 
tality ;  but  it  will  yield  you  the  firmest  support,  and 
tlie  sweetest  consolation  under  them. 

If  religion  deprived  you  of  all  the  blessings,  and 
involved  you  in  all  the  evils  of  the  present  world  ; 
yet,  since  it  is  necessary  to  the  happiness  of  the 
next,  it  surely  ought  to  be  your  choice  :  How 
much  more  when  it  unites  the  interests  of  both 
worlds  ? 

Farther.  Though  God  had  only  prescribed  the 
means,  and  stated  the  terms  of  salvation,  you  ought, 
in  a  case  of  such  mighty  importance,  to  attend  to 
them  :  How  much  more  v/hen  a  promise  is  annex- 
ed ?  If  a  patient,  in  dangerous  sickness,  should  re- 
fuse all  medicines,  because  their  success  was  uncer- 
tain, we  should  conclude  that  his  distemper  had  dis- 
turbed his  reason.  When  life  is  depending,  rather 
than  submit  to  certain  death  we  try  precarious  reme- 
dies. 

The  Ninevites,  being  warned  of  approching  de- 
struction, cried  mightily  unto  God,  and  turned 
from  their  evil  ways  ;  "  for,"  said  they,  "  Who 
can  tell,  if  God  will  turn  from  his  fierce  anger,  that 
we  perish  not  ?"  Had  you  no  more  ground  of  hope 
than  they,  yet  you  ought,  like  them,  to  apply  the 
means  of  preservation  :  How  much  more,  when 
God  has  assured  you,  that  whoso  confesseth  and 
forsaketh  his  sins  shall  find  mercy  ? 

Naaman' s  hope  was  reasonable.  It  stood,  how- 
ever, on  more  precarious  ground  than  yours. 


The  Conversion  of  A''aaman.  lOV 

He  had  heard  of  the  prophet  Elisha,  and  of  great 
tilings  which  he  had  done.  But  his  first  informa- 
tion  came  from  a  Hebrew  child  in  his  family.  If 
Elisha  was  endued  with  extraordinary  powers,  it 
appeared  not,  how  far  these  powers  extended.  He 
never  had  been  known,  either  by  water,  or  any  oth- 
er means,  to  heal  a  leper,  though  there  were,  a- 
mong  his  own  countrymen,  patients  enough,  on 
whom  he  might  have  tried  his  power.  These  cir- 
cumstances naturally  rendered  doubtful  the  issue  of 
the  proposed  expedient.  His  servants,  however, 
judged  it  wise  to  make  a  trial;  and  they  judged 
right. 

Your  hopes  rest  on  firmer  ground.  You  receive 
your  directions  from  the  sacred  scriptures,  which 
are  proved,  by  the  highest  evidence,  t®  be  the  word 
of  God.  The  means  prescribed  in  your  case,  you 
know,  come  from  divine  authority.  In  the  use  of 
them  many  have  found  success.  You  are  not  the 
first  who  have  been  advised  to  apply  them.  They 
have,  in  ever}-  age,  been  blessed  to  the  salvation  of 
thousands.  You  are  not  called  to  make  a  doubtful 
experiment :  But  to  use  an  approved  remedy. 
What  think  you  ? — Did  Naaman's  servants  reason 
well  ? — Say  then.  What  can  excuse  your  negligence, 
to  whom  their  reasoning  more  strongly  applies  ? 

V.  There  is  one  thing  more  to  be  remarked  in 
this  story  ;  namely,  the  benefits  which  Naaman  re- 
ceived by  his  compliance  with  the  good  advice  of 
his  servants.  These  were  restoration  to  health, 
and  conversion  to  the  truth.  "  Then  he  went  and 
dipped  himself  seven  times  in  Jordan,  accordi.g 
to  the  saying  of  the  man  of  God,  and  his  flesh  cama 
again,  as  the  flesh  of  a  child." 

Though  he  was  a  man  of  high  spirits  and  hasty 
passion,  there  seems  to  have  been  a  noble  honesty 
in  his  disposition.  He  could  take  advice  from  his 
servants;  and  feel  the  force  of  an  argument,  even 
when  it  condemned  himself. 


108  The  Conversion  of  Naaman. 

They  addressed  him  with  tokens  of  respect. 
They  did  not  bluntly  rebuke  him,  but  modestly  ex- 
postukited  with  him.  To  reprove  the  faults  and 
expose  the  errors  of  our  friends,  of  our  superiors — 
especiiilly,  if  they  be  men  of  hasty  tempers,  is  a  de- 
licate office.  We  must  approach  them  cautiously, 
and  touch  them  softly.  We  must  choose  out  ac- 
ceptable words  ;  for  these  are  the  most  forceable.  It 
is  better  gently  to  insinuate,  than  roughly  to  ob- 
ti'ude  our  advice.  "  A  word  fitly  spoken  is  like 
apples  of  gold  in  pictures  of  silver." 

We  should  always  be  open  to  the  counsel  of  our 
riends  ;  hear  it  with  calmness,  when  it  is  offered  ; 
examine  it  with  fairness,  when  we  have  heard  it ; 
and  follow  it  as  far  as  we  are  convinced  it  is  just. 
He  who  feels  too  self  important  to  be  advised  to  his 
duty,  is  hardly  capable  of  being  reclaimed  from  his 
faults.  A  passionate  temper  exposes  men  to  a 
thousand  mischiefs.  This  temper,  joined  with 
pride,  obstinacy  and  ignorance,  is  fatal.  Naaman 
repented  of  his  rashness.  He  tried  the  remedy,  and 
received  a  cure. 

This  was  not  the  greatest  benefit  which  he  found 
in  complying  with  the  prophet's  advice.  Convinced 
by  his  miraculous  cure,  that  Jehovah  was  the  only 
true  God,  he  returned  to  the  man  of  God,  and  said, 
*'  Behold  now,  I  know  that  there  is  no  God  in  all 
the  earth,  but  in  Israel ;  I  will  henceforth  offer  nei- 
ther burnt  offering,  nor  sacrifice  unto  any  other 
gods  but  the  Lord." 

By  this  journey  to  the  land  of  Israel,  he  obtained 
a  cure  of  his  idolatry,  as  well  as  of  his  leprosy. 
Surely  he  did  not  regret  his  labour. 

Men's  interest  often  turns  on  circumstances, 
M^hich  seem  trivial,  and  from  which  they  had  little 
expectation.  Naaman  brought  with  hnn  his  ser- 
vants, not  for  counsel,  but  attendance  :  But  their 
advice  was  the  occasion  of  his  being  healed  of  his 
disease,  and  reclaimed  from  his  error.     Had  they 


The  Conversion  oj  jVaaman,  10^ 

not  interposed,  he  would  probably  have  returned 
home  in  his  passion,  and  carried  his  leprosy  and 
idolatry  with  him.  We  may  often  see  the  wisdom 
and  goodness  of  providence,  in  things,  which,  at 
first  view,  seemed  small  and  inconsiderable.  Our 
life,  our  virtue,  our  deliverance  from  danger,  and 
our  security  from  temptation,  may  depend  on  oc- 
currences, which  seem  to  us  quite  indiiFerent.  God 
can  overrule  the  smallest  circumstances  to  the  most 
important  issue. 

It  is  a  mighty  advantage  to  have  those  about  us, 
who  have  more  virtue  and  discretion  than  ourselves. 
He  who  walks  witll  wise  men,  will  be  wise. 

The  leprosy  of  Naaman's  body  was  the  occasion 
which  brought  him  to  the  kno\vledge  and  belitf  of 
the  true  religion.  The  greatest  evils,  which  we 
suffer  in  life,  may,  in  the  hand  of  providence,  be- 
come the  means  of  our  greatest  good.  This  con- 
sideration should  teach  us  submission  to  the  ways  of 
God.  Affliction,  much  oftener  than  prosperity,  is  the 
means  of  virtue.  By  captivity  Manasseh  was  awake- 
red  to  repentance.  By  a  famine  the  prodigal  was 
brought  to  himself.  Most  men,  who  have  been  re- 
claimed from  a  vicious  life,  may,  I  believe,  date  the 
first  beginning  of  serious  consideration  from  a  dan- 
gerous sickness,  a  grievous  disappointment,  the 
death  of  an  intimate  friend,  or  some  other  painful 
trial.  Many  have  seen  cause  to  bless  God  for  the 
things,  which  once  they  thought  were  against 
them. 

It  may  seem  perhaps,  from  the  following  part  of 
this  story,  that  Naaman  was  but.  a  partial  convert  to 
the  worship  of  God.  He  says  to  the  prophet,  "In 
this  thing  the  Lord  pardon  thy  servant,  that  when 
my  master  goeth  into  the  house  of  Rimmon  to  wor- 
ship there,  and  he  leaneth  on  my  hand,  and  I  bow 
myself  in  the  house  of  Rimmon,  the  Lord  pardon 
thy  servant  in  this  thing."     Some  have,  from  hence, 


110  The  Conversion  of  Naaman, 

supposed,  that  he  intended  still  to  worship  the  god» 
of  his  country,  lest  he  should  forfeit  his  high  office 
under  the  king.  But  the  prophet's  answer,  favours 
not  this  supposition.     He  says,  "  Go  in  peace." 

Naaman  had  resolved  to  worship  no  other  god, 
but  the  Lord  ;  and  as  an  open  testimony  of  his 
faith  in  him,  to  build  him  an  altar  in  Damascus, 
with  materials  carried  from  the  land  of  Israel.  His 
office,  however,  under  the  king,  required  his  at- 
tendance in  the  temple  of  Rimmon,  whenever  his 
master  went  thither  to  worship  ;  and  when  the  king, 
leaning  on  his  shoulder,  should  bow  in  the  temple 
he  must  unavoidably  bow  with  him.  Now  he  en- 
quires of  the  prophet,  whether  such  an  involuntary 
action,  after  he  had  given  publick  proof  of  his  faith 
in  the  God  of  Israel,  would  be  matter  of  offence. 
He  seems  to  hope,  it  might  be  dispensed  with,  and 
he  need  not  resign  his  office.  The  prophet  says, 
**  Go  in  peace."  Civil  respect  to  your  king  is  not 
inconsistent  with  the  worship  of  God. 

True  religion  is  pure  and  uncorrupt.  It  is  di- 
rected to  the  one  supreme  God.  It  consists  in  lov- 
ing and  serving  him  with  an  undivided  heart.  But 
it  dissolves  not  our  natural,  or  civil  relations,  nor 
cancels  the  obligations  which  result  from  them  :  It 
only  requires  us  to  perform  the  duties  of  these  rela- 
tions with  t^implicity  and  sincerity,  as  to  God,  and 
not  men.  If  Naaman  in  order  to  retain  his  office, 
had  determined  to  worship  the  idols  of  his  country, 
vain  and  unacceptable  ViOuId  have  been  his  sacrifi- 
ces to  the  God  of  Israel.  But  if  he  made  open 
declaration  of  his  abhorrence  of  the  Syrian  idola- 
try, and  only  attended  on  the  king  in  compliance 
with  the  civil  duties  of  his  station,  the  prophet  sig- 
nifies, that  he  might  be  accepted. 

New  converts  are  to  be  treated  wilh  tenderness. 
Too  rigorous  impositions  may  discourage  hopeful 
beginnings.     Our  Saviour  would  not  put  ncv.'^win'c 


The  Conversion  of  Naaman,  111 

into  old  bottles,  lest  the  bottles  should  burst,  and 
the  wine  be  spilled. 

The  conversion  of  so  respectable  an  officer  in  the 
Syrian  nation  might  produce  happy  consequences 
to  others.  The  altar  which  he  erected,  and  the 
worship  which  he  paid,  in  his  own  country,  to  the 
one  supreme  God,  might  be  the  occasion  of  re- 
claiming many  from  their  idolatry.  Great  and  im- 
portant effects  lire  often  produced  from  small  begin- 
nings. The  reformation  of  one  sinner  may  eventu- 
ally prove  the  salvation  of  thousands.  Paul  obtain- 
ed mercy,  that  in  him  Christ  might  shew  forth  all 
long  suffering  for  a  pattern  to  them,  who  should  af- 
terward believe  to  life  everlasting. 

God  has  wonderful  ways  in  bringing  about  his 
merciful  purposes  to  men.  He  often  makes  a  small 
circumstance  productive  of  mighty  events,  and 
turns  a  worldly  calamity  into  an  eternal  blessing. 
We  should  learn  to  regard  his  hand  in  all  our  cliang- 
es,  to  trust  his  wisdom  in  all  our  perplexities,  to 
trace  the  ways  of  his  providence  in  their  wonderful 
connexions,  to  improve  our  worldly  afflictions  for 
the  advancement  of  religion  in  our  hearts,  and  to 
exhibit  before  men  such  a  bright  example  of  good 
works,  that  they  also  may  glorify  God. 


SERMON     IX. 

The  first  Fruits  vnto  Christ. 

ROMANS,    xvi.  5. 

Salute  my  well  beloved  Epenelus,  who  is  the  first  fruits  of  Achaia 
unto  Christ. 

jf  A\J\a  in  his  salutations  to  his  christian 
friends,  mentions  something  in  the  character  of  al- 
most every  one,  as  a  ground  and  reason  of  his  af- 
fection and  esteem.  What  he  particularly  com- 
mends in  this  Epenetus  is,  that  he  was  the  first 
fruits  of  Achaia  unto  Christ.  Some  copies  read, 
the  first  fruits  of  Asia^  which  reading  some  think 
should  be  preferred,  because  the  Apostle  says,  1 
Cor.  xvi,  15.  that  the  liow&e  of  Stephanas  was  the 
fruits  of  Achaia.  But  perhaps  Epenetus  might  be 
the  ^Yst  person^  and  the  household  of  Stephanas  the 
first  family  y  in  Achaia,  which  openly  embraced  the 
gospel.  On  this  supposition  the  passages,  as  they 
stand,  are  fully  reconciled. 

The  first  fruits  under  the  law,  were  an  offering 
made  to  God  of  part  of  the  harvest  in  acknowl- 
edgment of  his  bounty.  This  offering  was  made 
of  the  first  ripe  fruits,  and  before  the  harvest  was 


The  First  Fruits  unto  Christ.  113 

begun.  Ill  allusion  to  this  oiFering,  Jesus  Christ 
is  called,  "  the  first  fruits  of  them  that  slept,"  be- 
cause he  was  the  firstborn  from  the  dead,  and  his 
resurrection  is  an  earnest  and  pledge  of  the  resur- 
rection of  believers. 

The  sanctifying  and  comforting  influences  of  the 
spirit,  which  are  now  vouchsafed  to  christians,  are 
called  the  Jirst  fruits  of  the  Spirit.  For  as  the 
first  fruits  were  to  the  Jews  pledges  of  the  ensuing 
harvest,  so  the  graces  of  the  Spirit  are  tokens  and 
earnests  of  heavenly  happiness. 

The  Apostle  James  says,  "  God  of  his  own  will 
hath  begotten  us  by  the  word  of  truth,  that  we 
should  be  a  kind  of  first  fruits  of  his  creatures  :" 
Or  that  we  should  be  consecrated  to  his  service  ; 
as  the  first  fruits  of  harvest  were  dedicated  to  him, 
in  acknowledgment  that  all  was  his  gift. 

In  the  fourteenth  chapter  of  the  Revelation,  they 
who  were  redeemed  from  among  men  ;  they  who 
in  times  of  general  corruption,  had  not  defiled 
themselves,  but  preserved  their  purity  ;  they  who 
had  followed  the  Lamb  whither  soever  he  went,  are 
called  "the  first  fruits  unto  God  and  the  Lamb.'* 
These,  like  the  firstborn  and  first  fruits  under  the 
law,  v/erc  dedicated  to  God ;  and  their  fidelity  was 
an  earnest  of  a  more  plentiful  accession  to  the  church 
of  God  in  future  times. 

By  a  like  allusion  to  the  offering,  which  preced- 
ed the  harvest,  the  Apostle  calls  the  first  converts 
to  the  faith  of  Christ  in  a  particular  place,  the  first 
fruits  of  that  place  unto  Christ.  They  resembled 
the  first  fruits,  not  only  in  their  early  dedication  of 
themselves  to  Christ,  but  also  as  their  conversion 
was  a  mean  and  an  earnest  of  a  succeeding  harvest 
there.  You  see  then  the  special  reason  why  Paul 
salutes  Epenettts  in  those  terms. 

Now  consider  this  man,  dwelling  in  the  midst  of 
heathens  and  idolaters,  surrounded  with  dailv  ex» 

Vol.  IL  P 


114  The  First  Fruits  unto  Christ. 

amples  of  vice  and  superstition,  and  long  accus- 
tomed to  the  manners  of  the  world ;  but,  on  the 
preaching  of  an  Apostle  of  Christ,  renouncing  his 
former  vices  and  errors  ;  coming  out  from  among 
a  corrupt  and  idolatrous  multitude  ;  standing  forth 
alone  in  the  profession  of  the  truth  and  the  reforma- 
tion of  his  Hfe  ;  and,  by  his  example,  and  conver- 
sation, inviting  his  fellow  citizens  to  turn  from  their 
vanities  and  serve  tlie  living  God  ;  and  will  you  not 
admire  his  integrity,  zeal  and  fortitude — His  open- 
ness to  conviction — The  strength  of  his  faith  in 
Christ,  and  the  benevolence  of  his  heart  toward 
those  around  him  ?  Viewing  Epenetus  in  this  light. 
Will  you  wonder,  that  Paul  remembers  him  in  his 
christian  salutations  ;  calls  him  his  beloved  friend  ; 
and  celebrates  his  virtue  as  the  first  Jruits  of  A- 
chaia  unto  Christ  ?  In  what  an  amiable  and  impor- 
tant light  does  he  stand  ?  What  higher  and  nobler 
character  could  be  given  of  him,  than  the  Apostle 
has  expressed  in  these  few  words  ? 

We  are  here  naturally  led  to  this  remark,  that 
forwardness  in  religion  is  a  character  highly  com' 
mendable  in  the  sight  of  Jesus  Christ.  So  our 
apostle  esteemed  it.  He  therefore  ever  speaks  in 
terms  of  peculiar  honour  and  affection,  concerning 
those  who  first  embraced  the  gospel  in  a  particular 
place ;  who  were  in  Christ  before  him ;  who  ran 
great  hazards  in  the  cause  of  truth  ;  who  had  been 
his  helpers  in  the  work  of  Christ ;  and  who  had  la- 
bored much  in  the  Lord. 

Let  us  first  shew  how  a  forwardness  in  religion 
may  discover  itself.  And  then  display  the  excel- 
lency and  commendableness  of  this  disposition. 

We  will  first  consider  the  disposition  here  com- 
mended in  Epenetus  :  He  was  the  first  fruits  to 
Christ.  He  distinguished  himself  by  a  prompti- 
tude, zeal  and  forwardness  in  the  cause  of  the  gos- 
pel. 


The  First  Fruits  unto  Christ.  115 

There  is,  in  some  persons,  a  certain  vanity — a 
self  importance,  which  makes  them  forget  their 
proper  place,  and  urges  them  to  take  the  lead  in  ev- 
ery matter  in  which  they  mean  to  bear  a  part.  They 
assume  haughty  airs,  and  dictatorial  language  ;  feel 
superior  to  advice,  and  competent  to  prescribe  to 
every  man.  They  are  swift  to  speak  on  every  sub- 
ject, and  slow  to  hear  on  any.  They  are  bold  and 
confident  in  their  own  opinions  ;  fixed  and  obsti- 
nate in  their  own  resolutions  ;  and  liberal  in  their 
censures  of  all  who  dissent  from  them. 

This  is  forwardness  indeed  ;  but  not  forwardness 
in  religion.  True  religion  is  always  attended  with 
humility  ;  with  sober  thoughts  of  ourselves  ;  wi:h 
a  charitable  disposition  to  others ;  with  a  modest 
distrust  of  our  own  wisdom,  strength,  and  virtue  ; 
and  with  a  ready  attention  to  the  instructions  and 
councils  of  those,  who  may  be  our  helpers  in  Christ 
Jesus.  Paul,,  though  the  chief  of  the  Apostles, 
thankfully  accepted  assistance  in  his  work  from  pri- 
vate Christians ;  even  from  those  who  had  been 
converted  by  his  ministry. 

While  we  aim  to  be  forward  in  religion,  let  us 
avoid  every  thing  that  savours  of  pride  and  ostenta- 
tion. This,  so  far  as  it  prevails,  is  inconsistent 
with  religion  in  ourselves,  and  so  far  as  it  appears, 
will  defeat  our  endeavours  to  promote  religion  a- 
mong  others.     Particularly, 

1.  Early  religion  may  be  called  the  first  fruits 
unto  Christ.  It  discovers  an  amiable  forwardness 
to  serve  him.  Epenctus  was  not  called  by  the  gos- 
pel in  his  youth  :  He  enjoyed  not  those  early  advan- 
tages, which  many  now  enjoy.  But  it  seems  prob- 
able, that  he  embraced  the  first  opportunity  to  hear 
the  gospel,  and  accepted  the  first  invitation  to  de- 
vote himself  to  Christ.  His  religion  had  all  the 
virtue  and  excellency  of  early  religion.  He  gave 
to  Christ  the  first  fruits,  if  not  of  life  itself,  yet  oi' 


il6  The  First  Fruits  unto  Christ, 

that  part  of  life  in  which  he  was  favoured  with  the 
heavenly  call. 

All  have  now  this  call  in  their  youth.  They, 
who  are  most  forward  and  seasonable  in  obeying  it, 
are  the  first  fruits  to  Christ.  They  give  him  their 
purest  and  best  time,  as  an  earnest  that  all  shall  be 
consecrated  to  him. 

You,  who  are  young,  are  from  the  very  circum- 
stance of  your  age,  tempted  to  delay  the  work  of  re- 
ligion. Many  of  you  appear  to  live  with  great  in- 
difference to  it.  By  your  example  you  embolden 
one  another  in  the  dangerous  neglect.  Now,  if  any 
of  you,  awakened  to  a  sense  of  your  danger,should  re- 
nounce the  vanities  of  your  youth,  and  dedicate  your- 
selves to  the  service  of  your  redeemer,  you  would 
be  to  him  the  first  fruits  among  your  fellows.  And 
who  knows,  what  a  harvest  might  ensue  ?  Your 
example  may  encourage  others  ;  your  early  zeal 
might  provoke  many.  But  still  you  would  be  en- 
titled to  the  distinction  of  being  in  Christ  before 
them. 

2.  Forwardness  in  religion  will  appear  in  an  open 
profession  of  it,  and  a  diligent  attendance  on  the 
means  of  it. 

There  may  be  a  profession  of  religion,  when  the 
heart  is  not  engaged  in  it.  But  a  zeal  for  religion, 
without  a  profession,  cannot  be  supposed ;  for  a 
profession  is  not  only  injoined  as  a  duty  in  itself,  but 
prescribed  as  a  mean  of  promoting  reHgion  among 
others.  The  man  who  really  believes  the  gospel  of 
Christ,  and  feels  the  vast  importance  of  it,  will  open- 
ly declare  before  men  the  views  and  apprehensions, 
which  he  entertains  of  it.  The  apostle  says,  "  I 
am  not  ashamed  of  the  gospel  of  Christ,  for  it  is  the 
power  of  God  to  salvation  lo  every  one  that  be- 
lieves." The  believer  will  wish  the  prevalence  of  re- 
ligion among  others.  That  a  dispensation,  on 
which  the  eternal  happiness  of  guilty  men  so  essen- 


The  First  Fruits  unto  Christ.  1]7 

tlally  depends,  should  be  generally  neglected  and 
disregarded,  is  a  thought  which  deeply  wounds  the 
benevolent  feelings  of  his  soul.  As  he  desires  that 
others  should  have  the  same  sentiments  of  it  with 
him,  so  he  openly  avows  his  regard  to  it  ;  and  by  a 
diligent  attendance  on  the  instituted  ordinances  of 
it,  invites  all  to  come  and  seek  an  acquaintance 
with  it,  and  share  in  its  divine  and  heavenly  bless- 
ings. 

3.  One  who  is  forward  in  religion,  will  maintain 
the  profession  and  practice  of  it,  though  he  should 
thus  render  himself  ^A/^w/ar. 

Epenetus  professed  the  religion  of  the  gospel, 
when  all  around  hira  were  in  a  different  sentiment 
and  practice.  He  was  the  first,  among  all  the  peo- 
ple in  Achaia,  to  stand  forth  in  its  cause.  Stepha- 
nas was  the  first  there,  who  dedicated  his  whole  fa- 
mily to  Christ,  and  set  up  the  vi^'orship  of  God  in  his 
house.  What  a  noble  zeal  and  fortitude  they  dis- 
covered, in  adventuring  to  be  singular  in  the  faith 
and  obedience  of  the  g'ospel  ? 

The  christian,  who  is  forward  and  zealous  in  re- 
ligion, will  profess  it,  though  his  neighbours  treat  it 
with  indifference.  He  will  maintain  the  worship  of 
God  in  his  family,  though  all  around  him  despise 
and  even  redicule  his  strict  and  conscientious  devo- 
tion. The  cavillers  at  family  worship,  he  answers 
in  the  language  of  the  captain  of  Israel,  "If  it 
seem  evil  to  you  to  serve  the  Lord,  chuse  you  this 
day  whom  you  will  serve ;  but  as  for  me  and  my 
house,  we  will  serve  the  Lord." 

He  will  attend  on  the  instituted  ordinances  of 
God's  house,  and  require  the  attendance  of  his 
children  with  him,  though  the  manner  of  others  is 
to  forsake  the  assembling  of  themselves  together. 

He  will  have  no  fellowship  with  the  unfruitful 
works  of  darkness,  but  will  rather  reprove  them. 
He  will  be  the  companion  of  them  v/ho  fear  God, 


118  The  First  Fruits  unto  Christ. 

and  will  say  to  evil  doers,  depart  from  me,  though 
they  may  think  it  strange  that  he  runs  not  with 
them  to  the  same  excess  of  riot,  speaking  evil  of  him. 

He  will  not  be  conformed  to  this  world ;  but, 
being  transformed  by  the  renewing  of  his  mind,  he 
proves  what  is  the  good  and  acceptable  and  perfect 
will  of  God. 

In  matters  of  a  worldly  nature,  he  will  use  great 
condescension  for  the  sake  of  peace.  But  in  religion 
he  will  be  governed,  not  by  the  opinions  and  customs 
of  the  world,  but  by  the  plain  instructions  of  God's 
word.  He  is  peaceable,  gentle  and  easy  to  be  en- 
treated ;  but  he  is  first  pure.  He  reckons  it  a  si^iall 
thing  to  be  judged  of  man's  judgment,  since  he 
who  will  judge  him  is  the  Lord.  And  though  he 
is  disposed,  in  matters  of  indifference,  to  please  men 
for  their  good  to  edification,  yet  he  will  not  please 
them  with  the  hazard  of  offending  God.  An  aim 
to  please  God  is  the  grand  principle  that  governs 
him  in  all  his  conversation.     This  leads  me  to  say. 

4.  Forwardness  in  religion  must  appear  in  a  zeal 
for  great  and  essential  things. 

There  are  many  who  are  forward  in  little  matters  \ 
zealous  for  or  against  speculative  opinions,  outward 
forms,  and  the  peculiar  tenets  and  usages  which 
discriminate  particular  sects.  But  this  is  not  for- 
wardness in  religion ;  it  is  only  forwardness  in  a 
party  design.  This  is  not  to  offer  to  Christ  the 
first  fruits  of  obedience.  It  is  rather  to  offer  him 
the  straw  and  chaff,   instead  of  the  full  laden  sheaf. 

The  christian,  forward  in  religion,  principally  re- 
gards the  substantial  and  weighty  matters  of  the 
gospel.  He  is  zealous  to  repent  and  to  maintain 
good  works.  He  is  fervent  in  spirit,  serving  the 
Lord.  He  abounds  in  the  proper  fruits  of  the 
spirit,  righteousness,  goodness  and  truth.  His 
lieart  is  set  in  him  against  sin  of  every  kind,  especi- 
ally against  his  own  sins  ;  and  engaged  in  the  great 


The  Fint  Fruits  unto  Christ.  115 

and  unquestionable  duties  of  the  gospel.  He  gives 
deligence  to  make  his  calling  and  election  sure,  by- 
continual  improvements  in  all  the  graces  of  the 
christian  temi>er.  He  is  solicitous  to  abound  in 
them,  that  he  may  never  fall,  but  an  entrance  may- 
be ministered  to  him  abundantly  into  the  kingdom 
of  Christ. 

5.  One  who  is  forward  in  religion,  labours  to 
promote  it  among  others. 

When  Paul  calls  his  beloved  Epenetus  the  first 
fruits  of  Achaia  to  Christ,  he  intimates  that  a  rich  har- 
vest followed  ;  for  the  first  fruits  imply  a  following 
harvest.  This  forv/jird  christian  doubtless  assisted 
Paul  in  his  work,  and  contributed  his  aid  in  the  cul- 
ture of  the  soil,  and  in  the  production  and  collec- 
tion of  the  crop.  His  conversion  to  the  faith,  and 
his  exemplary  conversation,  were  among  the  means 
which  gave  the  gospel  a  successful  spread  in  Achaia 

The  forward  christian  will  principally  attend  to 
the  state  of  religion  in  his  own  soul.  He  will  not 
neglect  his  own  vineyard,  to  keep  the  vineyards  of 
his  brethren.  He  will  not  be  officious  to  wipe  the 
mote  out  of  his  brother's  eye,  M-hile  a  beam  is  in  his 
own.  He  will  not  spend  his  zeal  in  censuring  the 
sins  of  others,  and  indulge  iniquity  in  his  own  heart. 
His  first  care  is  to  cleanse  himself  from  all  filthiness 
of  the  flesh  and  spirit,  perfecting  holiness  in  the 
fear  of  God, 

He  next  attends  to  the  state  of  religion  in  his  fam- 
ily. He  commands  his  children  and  his  household 
after  him  to  keep  the  way  of  the  Lord.  He  is 
watchful  over  their  manners,  that  he  may  restrain 
diem  from  making  themselves  vile,  and  from  ren- 
dering others  so  by  their  vile  example. 

But  his  influence  is  not  confined  within  the  walls 
of  his  own  duelling  ;  it  extends  to  those  around. 
He  laments  the  prevalence  of  iniquity,  and  the  de- 
cline of   religion^    wherever  he  observes   it.     He 


120  The  First  Fntks  unto  Christ, 

prays  that  God  would  revive  his  work,  and  studies 
how  he  may  be  instrumental  in  advancing  it. 

He  readily  concurs  in  any  reasonable  measures  for 
this  purpose.  As  the  preaching  of  the  gospel  is  an 
instituted  mean  of  religion,  he  honours  it  by  his  at- 
tendance, gives  credit  to  it  by  his  example,  and, 
when  there  is  opportunity,  seconds  it  by  his  advice 
and  reproof. 

They  who  fear  God  will  speak  often  one  to  anoth- 
er in  a  way  of  consultation,  what  they  ought  to  do 
for  the  Lord,  when  men  make  void  his  statutes.  If 
they  see  a  proper  occasion,  they  will  cheerfully  im- 
part their  substance  for  the  relief  of  their  necessi- 
tous brethren,  for  the  support  of  Christ's  cause, 
and  for  the  assistance  of  such  as  are  under  any  pecu- 
liar disadvantages  with  respect  to  religion.  Such 
was  the  zeal  of  the  primitive  christians.  The  house 
of  Stephanas,  which  v^^as  the  first  fruits  of  Achaia, 
addicted  themselves  to  the  ministry  of  the  saints. 
Paul  commends  to  the  Corinthians  the  forwardness 
of  the  christians  in  Macedonia,  whose  deep  poverty 
abounded  to  the  riches  of  their  liberality  ;  and  who, 
even  beyond  their  power,  were  willing  of  them- 
selves, without  solicitation,  to  contribute  to  the  re- 
lief of  their  distressed  brethren  in  Judea.  Aiid  the 
forwardness  ot  the  Corinthians  he  also  commends 
in  the  following  terms — "  It  is  superfluous  for  me  to 
write  to  you  concerning  the  ministering  to  the  saints  ; 
for  I  know  the  forwardness  of  your  mind,  for  which 
I  boast  of  you  to  them  of  Macedonia — and  your 
zeal  hath  provoked  very  many." 

The  forwardness  of  religious  zeal  among  christ- 
ians can  be  displayed  in  nothing  more  substantially, 
than  in  their  liberal  minds  toward  each  other. 

6.  The  forward  christian  aspires  to  greater  emi- 
nence in  religion.  He  is  not  satisfied  with  what  he 
is,  nor  contented  with  what  he  has  done  :  He  would 
grow  in  grace,  and   abound   still  more  in  all  the 


The  First  Fruits  unto  Christ.  121 

fruits  of  righteousness.  He  reckons  not  himself 
to  be  already  perfect ;  but  forgetting  the  things 
which  are  behind,  he  reaches  forward  to  the  things 
which  are  before,  and  presses  toward  the  mark  for 
the  prize  of  the  high  calling  of  God  in  Christ. 
The  superior  example  of  others  humbles  him  for 
his  defects,  and  animates  his  endeavours  to  equal 
their  virtues.  He  would  be  enriched  in  every 
thing  by  Christ,  so  as  to  become  behind  his  breth- 
ren in  no  gift,  which  may  conduce  to  his  eminence 
and  usefulness  in  his  christian  sphere  ;  and  thus  he 
waits  for  the  coming  of  Jesus  Christ,  who,  he 
trusts,  will  confirm  him  to  the  end,  that  he  may  be 
blameless  in  the  day  of  Christ  Jesus  his  Lord. 

But  I  may  no  longer  detain  you  on  this  branch  of 
my  subject.     I  proceed, 

H.  To  shew  the  excellency  and  amiableness  of 
tliis  forwardness  in  religion. 

Paul  commends  Epenetus  and  calls  him  his  be- 
loved, because  he  was  the  first  fruits  of  Achaia  to 
Christ.  He  boasts  to  the  Corinthians  concerning 
the  forwardness  of  them  in  IMacedonia,  and  to  the 
latter  concerning  the  forwardness  of  the  Corinthi- 
ans, in  the  common  cause  of  Christ. 

1.  This  forwardness  is  commendable  as  an  evi- 
dence of  sincerity.  It  shews  the  concurrence  and 
cngagedness  of  the  heart.  The  hypocrite  is  sloth- 
ful in  business  ;  or  zealous  only  in  some  less  impor- 
tant matters.  One  who  is  forward  in  the  great  con- 
cerns of  religion,  and  maintains  his  fidelity  to 
Christ,  even  when  otiiers  despise  or  oppose  his 
cause,  gives  substantial  proof  that  his  heart  is 
right  with  God.  He  may  find  joy  in  the  conscious- 
ness, that  his  conversation  is  in  simplicity  and  god- 
ly sincerity. 

2.  This  forwardness  in  religion  is  commendable 
on  account  of  its  usefulness. 

Vol.  H.  Q 


122  The  First  Fruits  unto  Christ. 

The  slothful,  negligent  christian  emboldens  sin- 
ners in  their  transgressions,  and  confirms  them  in 
their  stupidity.  If  he  sleeps  as  do  otiiers,  he  will 
lull  them  into  a  profounder  sleep.  But  he  who  is 
forward  in  religion,  not  only  reproves  negligent 
christians,  but  condemns  secure  and  thoughtless 
sinners.  When  Noah  obeyed  the  divine  warning, 
it  is  said,  he  condemned  the  world.  The  zeal  of 
some  in  Corinth  provoked  very  many.  When  a 
sinner  awakes  to  repentance,  and  runs  no  longer 
v/ith  former  companions  to  excess  of  riot,  he  warns 
them  to  repent  and  forsake  the  path  of  destruction. 
His  engagedness  in  the  vv^ork  of  salvation,  admon- 
ishes them  of  its  importance.  When  a  youth  yields 
himself  to  Christ,  professes  his  gospel,  and  walks 
agreeably  to  it,  his  example  invites  his  fellows  to 
forsake  the  foolish  and  live,  and  to  go  in  the  way  of 
understanding.  A  rich  harvest  ensued,  when  Epen- 
etus  had  offered  the  first  fruits  to  Christ.  Should 
some  of  you,  my  young  hearers,  discover  a  warm 
but  modest  zeal  in  the  work  of  Christ ;  and  an 
active,  but  steady  concern  for  your  own  salvation, 
you  know  not  how  many  might  be  won  by  your 
example.  While  you  are  saving  your  own  souls, 
you  know  not  how  many  more  might  be  saved  by 
your  means.  While  you  are  doing  good  to  your- 
selves, you  know  not  how  much  good  you  might 
do  to  others.  How  delightful  would  be  the  reflec- 
tion to  your  own  minds,  that  you  had  been  the  first 
fruits  to  Christ,  and  that  your  offering  had  been 
followed  with  a  plenteous  harvest  ?  How  much 
would  it  sweeten  life  to  think,  you  were  following 
Christ  to  glory,  and,  by  your  example,  drawing 
others  along  in  the  same  joyful  path?  How  much 
will  it  add  to  the  delights  of  heaven,  to  find,  that 
your  first  fruits  have  been  the  means  and  occasion  of 
gathering  a  harvest  of  sheaves  into  Christ's  garner  ? 
Animated  by  such  thoughts  aud  prospects,  come, 


The  First  Fruits  unto  Christ,  123 

engage  in  tlie  service  of  Christ,  and  shew  sueh 
diligence  and  forwardness  in  it,  that  your  zeal  may 
provoke  very  many, 

3.  This  forwardness  in  religion  is  commendable, 
as  it  is  honourable  to  Christ.  To  him  belong  the 
first  fruits  of  your  lives.  You  are  redeemed  by  his 
death  ;  you  are  bought  with  the  price  of  his  blood. 
Glorify  him  therefore  in  your  body  and  spirit,  which 
are  his.  Present  yourselves  holy  to  him.  This  is 
your  reasonable  service.  How  can  you  honour  him, 
but  by  the  dedication  of  yourselves  to  him  ?  The 
more  forward  you  are  in  his  cause,  the  more  hon- 
our you  bring  to  his  name.  The  earlier  you  begin 
to  serve  him,  the  greater  service  will  you  do  him. 
The  more  active  and  diligent  you  are,  the  more  in- 
fluence your  example  will  have  on  others. 

Christ  is  honoured  by  the  increase  of  his  subjects. 
By  your  forwardness,  you  will  contribute  to  this 
increase. 

4.  Forwardness  in  religion  is  commendable  as  an 
imitation  of  Christ. 

He  was,  in  early  life,  about  his  father's  business. 
He  said,  "  I  must  work  the  works  of  him  that  sent 
me."  It  was  his  meat  and  drhik  to  do  God's  will. 
He  was  forward  on  all  occasions  to  promote  the 
honour  of  God  and  the  happiness  of  men.  Fer- 
vent was  his  love  to  men's  souls,  and  strong  was 
his  abhorrence  of  sin.  He  went  about  doing  good. 
No  dangers,  not  even  death  in  its  most  dreadful 
form,  could  damp  the  ardour  of  his  resolution.  To 
him  was  applied  tlie  expression  of  the  Psalmist. 
"  The  zeal  of  thine  house  hath  consumed  me." 
We  are  to  learn  zeal,  as  well  as  humility,  of  Jesus 
Christ.  It  is  the  Christians  greatest  honor  and  hap- 
piness to  be  like  him, 

5.  This  forwardness  in  religion  is  amiable  and 
commendable,  because  it  is  in  the  highest  degree 
rational.     It  is  regarding  things  according  to  their 


124  The  First  Fruits  unto  Christ. 

nature  and  importance.  It  is  directing  our  zeal  to 
the  right  object ;  and  employing  our  activity  in  a 
matter  of  the  highest  moment,  and  most  lasting 
consequence.  How  trifling  are  all  the  interests  of 
this  world,  compared  with  the  future  ?  What  is  the 
body  to  the  soul,  and  this  momentary  life  to  eternal 
-duration  ?  Religioii  is  the  means  of  our  future  and 
everlasting  happiness.  It  is  that  on  which  our  all 
depends.  In  what  then  should  we  be  forward  and 
zealous,  if  not  in  this  ?  What  shall  we  be  diligent 
about,  if  we  may  neglect  our  salvation  ? 

Finally  ;  We  have  no  promise  of  success  on  any 
other  condition,  but  diligence  in  our  work. 

This  is  the  command  of  Christ.  Seek  first  the 
kingdom  of  God.  Strive  to  enter  in  at  the  strait 
gate. 

This  is  the  direction  of  the  Apostle.  Work  out 
your  salvation  with  fear  and  trembling,  for  it  is 
God  that  worketh  in  you.  Be  not  slothful  in  busi- 
jiess,  but  fervent  in  spirit,  serving  the  Lord.  Flee 
for  refuge  to  lay  hold  on  the  hope  set  before  you. 
Such  is  the  constant  language  of  scripture.  Think 
not  then,  that  you  are  to  be  saved  in  a  way  of  neg- 
ligence. Tlie  promise  is  only  to  those  who  give 
diligence  to  make  their  calling  and  election  sure. 

It  is  by  forwardness  in  religion,  tliat  you  become 
entitled  to  the  constant  aids  of  God's  grace.  God 
gives  his  holy  spirit  to  them  who  ask,  and  seek  and 
knock.  He  works  in  those  who  work  out  their 
own  salvation.  He  bestows  his  blessing  on  those 
who  pray  with  all  prayer,  and  watch  thereunto  with 
all  perseverance. 

Let  the  united  influence  of  these  motives  prompt 
us  to  zeal  and  activity  in  religion,  excite  the  young 
to  ofler  the  first  fruits,  and  all  to  ofier  the  remaining 
fruits  of  their  lives  to  God,  that  having  our  fruit 
unto  holiness,  our  end  may  be  eternal  life. 


SERMON    X. 


#c.  -t- 


The  Obscurity  and  Uncertainty  of  the  way  of  the 
Tuicked, 


^  ?^^^^ 


PROVERBS,  iv.    19. 

The  may  of  the  wicked  is  as  darhness :  They  know  not  at  what 
they  stumble, 

JL  HE  way  of  the  wicked  is  here  contrasted 
to  the  path  of  the  just.  This,  the  wise  man  says, 
is  as  the  shilling  light,  which  shineth  more  and  more 
unto  the  perfect  day. 

The  virtuous  and  upright  man  walks  in  the  hght, 
and  clearly  discerns  his  way.  He  looks  well  to  his 
goings,  and  shuns  the  evils  which  he  foresees.'  If 
he  is  in  doubt,  he  makes  inq^uiry,  and  attends  to  the 
answer.  His  path  grows  plainer,  the  farther  he  ad- 
vances ;  and  smoother,  the  more  it  is  trodden.  An 
increasing  pleasure  invites  him  along,  and  a  cheer- 
ful hope  quickens  his  steps. 

The  reverse  of  this  is  the  way  of  the  ungodly. 
Their  path  is  involved  in  darkness,  and  beset  with 
snares.     They  see  not  what  dangers  await  them, 


126  The  Way  of  Shiners  obscure^ 

nor  into  what  mischiefs  the  next  step  may  plunge 
them.  They  have  no  security  where  tliey  are,  and 
find  none  where  they  go.  All  around  them  is  obscu- 
rity, and  all  before  them  is  uncertainty. 

Such  is  the  way  of  the  wicked ;  and  in  this  re- 
spect, as  well  as  many  others,  the  way  of  transgres- 
sors is  hard. 

There  can  be  no  real  self  enjoyment  without  in- 
ward  peace  and  conscious  safety.  A  state  of  doubt- 
ful apprehension,  in  cases  of  importance,  is  a  state  of 
disquietude  and  uneasiness.  To  be  suspended  be- 
tween hope  and  fear,  is  to  hang  in  torture.  iVnd 
there  are  cases  in  which  the  anticipation  of  evil  is  as 
distressing  as  the  evil  itself,  and  suspense  is  as  pain- 
ful as  to  realize  the  worst. 

We  will  consider  the  unhappy  state  of  the  wick- 
ed, in  this  respect,  that  it  is  a  state  of  insecurity  and 
uncertainty. 

We  will  view  the  sinner  in  several  different  lights 
as  believing  the  great  principles  of  religion,  but 
contradicting  them  in  practice,  as  assuming  an  t%- 
ternalform  of  religion  without  integrity  of  heart,  as 
acknowledging  the  obligations  of  natural  religion^ 
but  discarding  revelation,  and  finally,  as  renouhc- 
ing  all  religion,  whether  natural  or  revealed,  both 
in  theory  and  in  pact  ice. 

These  several  descriptions  will  comprehend  all 
sorts  of  wicked  men ;  and,  in  each  of  these  views, 
W'C  shall  find  them  to  be  in  a  state  of  great  uncer- 
tainty and  insecurity  ;  and  therefore,  in  a  state  far 
remote  from  happiness. 

1.  We  will  consider  the  man,  who  admits  the 
principles  of  religion  in  speculation,  but  contradicts 
them  in  practice.  His  way  i^  darkness.  Light, 
indeed,  has  come  to  him  ;  but  he  loves  darkness 
rather  than  light.  He  is  not  guided  by  the  dictates 
of  reason,  or  the  precepts  of  revelation ;  but  pursues 
a  course  in  direct  opposition  to  both.    He  professes 


The  Way  of  Sinners  obscure,  127 

to  believe  the  divine  authority  of  the  gospel  but 
will  not  be  subject  to  it.  He  acknowledges  an 
eternal  state  of  retribution;  but  conducts  as  if  there 
were  none.  He  complains  of  the  vanity  of  the 
world  ;  but  in  the  world  he  seeks  his  happiness. 
He  allows  the  important  difierence  between  moral 
good  and  evil ;  but  in  practice  confounds  the  dis- 
tinction. He  does  not  walk  by  any  steady  rule,  or 
follow  any  certain  line  of  conduct  ;  but  is  driven  in 
various  directions  by  the  impulse  of  lust,  passion 
and  interest.  He  never  knows  v.hat  course  he  shall 
next  pursue  ;  for  he  cannot  tell  what  the  next  im- 
pulse will  be  ;  what  gust  of  passion  will  take  him, 
or  what  wind  of  temptation  will  drive  him  away. 

While  the  love  of  the  world  reigns  in  him  su- 
preme, he  is  exposed  to  every  vice.  No  iniquity 
will  he  decline,  which  promises  him  success  in  his 
favorite  pursuit.  Determined  on  his  object,  he  falls 
into  temptation  and  a  snare,  and  many  foolish  and 
hurtful  lusts,  which  drown  men  in  perdition. 

He  knows,  indeed  that  his  course  is  danger- 
ous :  He  intends  to  stop  in  season,  and  turn  to 
the  path  of  virtue.  But  vain  is  his  purpose.  The 
way  before  him  is  covered  with  darkness.  He 
cannot  see  whither  he  is  going,  nor  where  he  shall 
make  a  stand.  He  has  wandered  from  tlie  right 
way,  and    still  he  will  love  to  wander. 

The  path  of  vice  is  full  of  windings.  One  devious 
tract  leads  on  to  another.  The  farther  oi^e  pro- 
ceeds, the  more  he  is  bewildered,  and  the  more  dif- 
ficult and  doubtful  will  be  his  recovery.  Like  the 
traveller,  who  has  lost  his  way  in  the  night,  he  is  de- 
ceived by  every  distant  light  which  appears,  and 
misled  by  every  new  path  which  opens  :  The 
deep  and  dangerous  morass  he  mistakes  for  a 
smooth  and  spacious  plain  :  He  deviates  so  far,  and 
changes  his  course  so  often,  that  his  head  is  turned. 


128  The  Way  of  Sinners  obscure, 

and  scarcely  will  he  believe  the  friend  who  points 
out  his  homeward  way. 

It  is  the  hope  of  future  repentance,  which  rec- 
onciles the  sinner  at  present,  to  his  guilty  course. 
But  his  hope  is  attended  with  great  uncertainty. 
Every  step  in  his  progress  increases  the  difficulty, 
and  lessens  the  probability  of  his  return.  New 
temptations  meet  him  to  entice  him  along ;  and 
new  embarrassments  are  thrown  behind  to  obstruct 
his  retreat.  His  way  forward  is  down  the  hill  ;  to 
return  he  must  climb  the  precipice.  By  habit  his 
mind  becomes  more  inclined  to  evil,  his  imaq-ina- 
tion  more  fascinated  to  pleasure,  and  his  conscience 
more  callous  to  reproof.  Long  accustomed  to  pro- 
crastinate, he  can  procrastinate  still,  and  do  it  with 
greater  facility,  and  with  less  regret,  than  at" first. 
The  prospect  of  a  future  season  and  a  better  op- 
portunity still  flatters  and  beguiles  him.  That  dai- 
ly he  is  growing  older,  and  death  drawing  nearer, 
he  well  knows  ;  but  never  does  he  feel  himself  so 
old  or  infirm,  but  that  he  fancies  he  may  hold  out 
some  time  longer  ;  and  his  intended  repentance  is 
limited  within  the  time  which  he  expects  to  live. 
Thus  by  repeated  resolutions,  and  continued  de- 
lays, he  deadens  a  sense  of  religion,  and  becomes 
hardened  through  the  deceitfulness  of  sin.  In  the 
mean  time,  he  cannot  tell,  but  the  grace  of  God 
may  withdravv  its  kindly  influences,  and  the  provi- 
dence of  God  withhold  its  wonted  protection  ;  un- 
expected death  may  break  his  penitential  purposes, 
or  stupidity  of  conscience  extinguish  his  serious 
sentiments. 

Thus  his  way  is  dark  and  doubtful.  He  enters 
upon  it  without  light,  and  w^alks  in  it  without  a 
guide.  He  knows  not  whither  he  shall  wander,  nor 
to  what  lengths  he  shall  proceed  ;  what  temptations 
will  decoy  him,  nor  what  snares  will  intangle  him. 
He  has  departed  from  the  way  of  peace,  nor  can  he 


The  Way  of  Sinners  obscure.  129 

be  sure  that  he  shall  fnid  it  again.  "  His  own  ini- 
qaities  shall  take  the  wicked  himself,  he  shall  be 
holden  in  the  cords  of  his  sins ;  he  shall  die  without 
instruction,  and  in  the  greatness  of  his  folly,  he  shall 
go  astray." 

2.  Let  us  consider  the  hypocrite,  who,  without 
integrity  of  heart,  assumes  the  external  form  of 
religion.     His  way  is  dark  and  slippery. 

He  believes  that  there  is  such  a  thing  as  religion, 
and  that  it  is  a  matter,  in  which  he  is  really  concern- 
ed. He  views  a  future  state  as  certain,  and  prepa- 
ration for  it  as  immediately  important.  He  thinks 
of  death  as  a  change  which  is  near,  and  which, 
whenever  it  comes,  will  place  the  sons  of  men  in  a 
state  vastly  different  from  this,  in  a  state  of  endless 
happiness  or  woe.  "  His  heart  is,  indeed,  full  of 
love  to  this  world  ;  but,  since  he  must  leave  it,  he 
wishes  to  have  a  good  hope  in  the  view  of  another. 
Death  is  a  terror  to  him  ;  but  die  he  must ;  and  he 
desires  to  die  the  death  of  the  righteous,  and  like 
him  to  finish  his  days  in  peace.  He  is  sure  he  should 
enjoy  himself,  and  his  earthly  treasures  much  bet- 
ter, if  he  could  only  free  his  mind  from  this  painful 
bondage  to  the  fear  of  death — this  troublesome  ap- 
prehension of  the  wrath  to  come.  He  applies  him- 
self to  obtain  that  easy  and  tranquil  state,  which 
seems  so  desirable.  He  has  no  more  love  to  reli- 
gion, than  he  used  to  have.  Terror  only  has  awak- 
ened him  from  his  guilty  slumbers.  It  is  not  the 
temper  of  godliness  ;  it  is  only  the  pleasure  of  a 
good  hope,  which  is  the  immediate  object  of  his  de- 
sire. Under  the  influence  of  this  desire,  he  exam- 
ines the  nature  of  religion  ;  but  forms  lax  and  par- 
tial notions  of  it :  He  attends,  with  diligence,  to 
some  religious  duties  ;  but  chooses  those  which  cost 
him  little  selfdenial :  He  avoids  gross  immoralities  ; 
but  is  not  so  scrupulous  in  smaller  matters  :  He 
makes  a  good  profession,  nnd  does  as  much  as  he 

Vol.   H.  R 


130  The  Way  of  Sinners  obscure, 

thinks  necessary  to  support  a  fair  character :  Invit- 
ed by  some  new  appearance  of  zeal,  and  by  a  pros- 
pect of  having  his  conversion  soon  sanctioned,  he, 
perhaps,  joins  himself  to  a  nevi^  sect :  He  there  hears 
things  spoken  which  flatter  his  spiritual  pride  :  He 
magnifies  his  good  works,  and  shuts  his  eyes  against 
his  evil  ones  ;  especially  against  the  corruptions  of 
his  heart  :  He  compares  himself  with  some  others, 
and  fancies  the  comparison  turns  much  to  his  ad- 
vantage. So  the  Pharisee  trusted  that  he  was  right- 
eous, because  he  fasted  often,  abstained  from  a- 
dultery  and  extortion,  and  W'as  not  so  vile  as  he 
thought  a  certain  publican  to  be  ;  selecting,  for  the 
comparison,  a  man  whom  he  despised  ;  though  re- 
ally a  much  better  man  than  himself.  Thus  the 
hypocrite,  partly  by  sinking  the  christian  character 
belov/  what  it  ought  to  be,  and  partly  by  exalting 
his  ov/n  above  what  it  really  is,  acquires  a  hope^ 
that  his  future  interest  is  secure. 

But  still  his  state  is  darkness.  He  gains  his  hope 
by  selfdeception,  and  maintains  it  by  selfliattery ; 
not  by  an  impartial  examination  of  his  heart  and  a 
distinct  knowledge  of  his  character.  The  hope 
which  he  obtains,  is  not  the  precious  metal  which 
brightens  in  the  trial ;  it  is  a  rotten  substance,  which 
shines  only  in  the  dark.  Amidst  his  presumptuous 
confidence,  there  is  usually  a  secret  suspicion,  that 
all  within  is  not  sound.  There  is  a  jealousy  and 
distrust  of  himself.  There  is  a  consciousness  of 
some  partiality,  precipitancy  and  unfairness  in  the 
judgment  which  he  has  made.  His  heart  does  not 
feel  right.  There  is  not  that  deep,  calm,  sensible 
pleasure,  which  accompanies  godly  sincerity,  and 
pure,  unaffected  religion.  The  hope,  which  springs 
spontaneously  from  an  honest  and  good  heart,  is 
substantial  and  satisfying.  The  laboured,  artificial 
hope  of  the  hypocrite,  is  hollow,  empty  and  un- 
sound.    It  will  not  bear  the  touch.     Like  the  fruit 


The  JFay  of  S'mners  obscure.  131 

of  Sodom,  it  looks  fair  to  the  eye,  but  when  it  is 
handled,  it  turns  to  smoke  and  ashes.  The  honest 
chribtiaa  examines  and  proves  himself,  whether  he 
is  in  the  faith.  He  adopts  the  humble  prayer  of  the 
Psalmist,  *'  Search  me,  O  God,  and  try  my  heart  ; 
see  if  there  be  any  wicked  way  in  me,  and  lead  me 
in  the  way  everlasting."  The  hypocrite  distrustful 
of  his  case,  glides  over  it  superficially.  Like  a 
man  of  suspicious  worldly  circumstances,  he  is  a- 
fraid  to  look  into  his  affairs  and  adjust  his  accounts, 
to  compare  his  debts  and  credits,  his  means  and  ex- 
penses, lest  he  should  find  himself  hastening  to 
bankruptcy.  A  painful  suspicion,  now  and  then, 
intrudes  itself  and  demands  a  reckoning ;  but  he 
dismisses  the  intruder  v.  ith  fair  promises,  and  con- 
soles himself  with  new  flatteries.  Thus  he  passes 
through  life  in  darkness  and  uncertainty.  His  hope 
springs  from  ignorance  of  himself  and  religion  ;  it 
is  attended  with  distrust  and  anxiety,  and  will  issue 
in  painful  disappointment. 
We  proceed, 

3.  To  consider  the  wicked  man  in  another  point 
of  light ;  as  believing  the  great  truths  of  natural  re- 
ligion, but  discarding  revelation. 

His  way  is  covered  with  darkness.  He  has  no 
light  to  direct  his  eye  or  guide  his  steps.  With  re- 
spect to  the  nature,  condition  and  means  of  future 
'  happiness,  an  awful  uncertainty  attends  him.  There 
is  no  ground  on  which  his  faith  can  stand  ;  no  sup- 
port on  which  his  hope  can  lean. 

He  believes  there  is  a  God,  a  providence  and  a 
future  life.  He  believes  men  are  moral  and  account- 
able beings,  who  will  hereafter  be  treated  in  some 
measure  according  to  their  characters.  So  much, 
he  thinks,  is  taught  by  reason.  But  the  gospel,  con- 
sidered as  a  revelation  from  God,  he  rejects  as  use- 
less,  and  incredible.  Its  moral  precepts  he  ac- 
knowledges to  be  good  ;  but  the  doctrines  of  salva- 


132  The  IVaij  of  Sinners  obscure. 

tion  through  a  dying  Saviour — of  renovation  by  the 
influence  of  the  Holy  Spirit — of  eternal  life  as  a 
gift  of  sovereign  grace — and  of  everlasting  punish- 
ment as  the  wages  of  sin,  and  the  desert  of  unbe- 
lief— these  he  will  not  receive,  nor  own  the  author- 
ity of  the  book  which  contains  them.  They  are  too 
opposite  to  his  pride  and  selfconceit,  to  his  worldly 
affections  and  fleshly  lusts,  to  obtain  a  place  in  his 
creed. 

Now  what  does  this  man  gain  by  rejecting  the 
gospel  ? — He  only  gives  up  the  Jiopes  of  religion  : 
He  neither  cancels  its  obligations,  nor  annihilates  its 
terro7's. 

Every  man,  who  has  just  sentiments  of  morality, 
must  know,  that  he  is  under  obligations  to  virtue  ; 
and  every  man  who  is  acquainted  with  himself, 
must  confess  that  he  has,  in  many  instances,  violat- 
ed these  obhgations,  and  therefore  stands  guilty  be- 
fore God  ;  and  every  man,  who  has  any  rational 
apprehensions  of  the  Deity,  must  acknowledge, 
that  vice  is  contrary  to  his  nature,  and  deserving  of 
his  wrath.  If  we  set  aside  the  gospel,  yet  it  still 
remains  a  truth — a  truth  founded  in  the  principles 
of  reason  and  nature,  that  the  sinner  is  exposed  to 
punishment. 

The  gospel  has  not  created  any  new  danger,  or 
contrived  any  new  punishment,  which  without  it 
would  never  have  existed  :  But  it  has  warned  men 
of  their  real  danger,  and  pointed  out  the  way  of  de- 
liverance. It  teaches  us,  that  God  is  rich  in  mercy 
to  those  who  call  upon  him,  that  he  will  pardon  and 
accept  repenting  smners,  how  guilty  soever  they 
have  been,  that  he  will  assist  by  his  grace  those  who 
frame  their  ways  to  turn  to  him.  Our  hope  in  God's 
mercy  it  confirms  by  explicit  promises,  and  espe- 
cially by  the  discovery  of  a  Saviour  who  died  to 
take  away  the  sin  of  the  world. 


The  Jl'ay  of  Sinners  obscure.  13S 

If  we  reject  this  Saviour,  to  whom  shall  we  go  ? — 
If  we  refase  the  corner  stone  which  God  has  laid,  on 
what  foundation  shall  we  build  ? — Reason  teaches 
us  our  obligations,  and  conscience  owns  that  we 
have  broken  them.  Our  guilt  and  danger  are  un- 
deniable. But  where  do  we  learn,  that  God  will 
forgive,  that  he  will  accept  of  repentance,  that  on 
repentance  he  will  pardon  all  sin,  that  his  grace  will 
abound  i?nto  eternal  life,  that  he  will  give  his  holy- 
Spirit  to  them  who  ask  him  ? — These  consoling 
truths,  reason  can  never  teach  ;  we  learn  them  only 
from  the  gospel.  The  man,  therefore,  who  rejects 
this,  walks  in  darkness.  He  has  no  light  to  guide 
him  in  the  way  of  peace.  He  knows  not  whither 
he  goes. 

4.  There  is  another  view,  which  we  are  to  take 
of  the  wicked.  We  will  consider  them  as  renounc- 
ing the  great  principles  of  natural  religion,  the  ex- 
istence and  government  of  God,  moral  obligation, 
and  a  future  retribution.  There  are  some  such  in- 
fidels as  these  ;  but  their  way  is  covered  with  dark- 
ness, more  gloomy  and  dismal  than  that  which  in- 
volves the  path  of  other  transgressors. 

A  thinking  man — and  such  men  pretend  to  think 
with  superior  freedom — a  thinking  man  can  have  no 
settled  peace,  on  am'  principles  but  those  of  reli- 
gion ;  because  on  no  other  can  he  possess  any  kind 
of  security.  If  we  set  aside  the  belief  of  a  God,  a 
providence,  and  a  future  existence,  all  before  us  is 
uncertainty  and  confusion,    darkness,  and  horror. 

Take  an  Atheist,  and  examine  what  source  of 
light  and  comfort  he  can  find. 

He  beUeves  that  when  he  dies  there  is  an  end  of 
him  ;  that  this  spark  of  intellect  is  extinguished, 
and  will  be  kinclled  no  more.  On  this  belief,  he 
pursues  the  pleasures  of  the  world,  as  the  only  ob- 
ject worthy  of  his  attention.  "  Let  us  eat  and 
drink,"  says  he,  "  for  tomorrow  we  die." 


134  'Hie  IFay  of  Sinners  obscure. 

But  will  this  sentiment,  even  admitting  it  were 
true,  cheer  and  brighten  his  passage  through  life  ? 
No  ;  it  will  cover  his  path  with  darkness.  How 
gloomy  the  thought,  that  this  rational  nature,  this 
conscious  mind,  must  be  blotted  out  of  creation, 
and  utterly  extinguished  forever  ! 

Annihilation,  indeed.,  is  not  so  horrible  an  event, 
as  positive  and  perpetual  misery  :  But  still  it  is  hor- 
rible ;  nnd  no  man  will  indtilge  the  thought  of  it, 
unless  it  be,  that  he  may  thus  relieve  his  mind  from 
the  fear  of  something  worse. 

Conscious  of  g-uilt,  the  sinner  flies  to  this  refuge 
for  securit}^  :  But  perhaps  this  refuge  will  fail  him. 

Look  around  :  Here  is  a  mighty  fabrick,  a  stu- 
pendous universe,  which  exhibits  every  mark  of 
power,  wisdom  and  design.  This  in  some  way  or 
other,  has  come  into  existence.  Certainly  it  does 
not  look  like  the  wanton  sport  of  chance  ;  but  like 
the  regular  operation  of  a  wise,  benevolent,  al- 
mighty Creator.  If  there  is  a  God  who  made 
the  world  and  j)laced  men  upon  it,  undoubtedly  he 
observes  and  distinguishes  their  different  actions  ; 
and  it  may  justly  be  expected,  that  he  will  treat 
them  accoi"dingly. 

The  Atheist  then,  after  all  he  can  say,  must  view 
liimself  in  a  state  of  danger — after  all  his  selfRat- 
tery,  he  must  fear,  that  there  is  a  day  of  reckoning 
at  hand. 

But  even  though  he  could  be  sure,  that  there  is 
no  God,  or  providence,  and  that  the  world,  and  all 
that  belongs  to  it,  are  the  effects  of  cfiatice  or  fotey 
still,  What  security  has  he,  that  he  shall  not  be 
miserable  :  yea,  miserable  in  the  extreme,  and  for- 
ever ?  If  accident  or  necessity  has  thrown  him 
into  existence  here,  it  may  as  well  throw  him  into 
existence  somewhere  else  ;  and  in  what  condition 
he  shall  fmd  himself  at  the  next  change,  he  cannot 
conjecture.    It  is  at  least  an  equal  chance  that  when 


*rhe  JFay  oj  Sinners  obscure,  135 

the  body  is  dissolved,  he  still  shall  live  a  conscious 
being  :  And,  if  he  has  an  existence,  this  may  as 
well  be  miserable  as  happy.  If  chance  has  sub- 
jected him  to  some  misery  in  this  state,  perhaps  it 
will  handle  him  more  rudely  in  the  next.  There 
is  no  knowing,  what  contingence  or  necessity  may 
do  ;  and  no  provision  can  be  made  against  the  ca- 
price of  the  one,  or  the  tyranny  of  the  other. 

The  man,  then,  who  disbelieves  the  existence 
and  providence  of  a  God,  and  the  difference  be- 
tween moral  good  and  evil,  must  be  in  a  most 
i^loomy  and  dismal  state.  His  way  is  darkness. 
He  has  no  security  in  any  line  of  conduct,  and  he 
cannot  conjecture  what  is  before  him  in  the  confu- 
sion of  events.  Every  thing  bodes  danger  and 
threatens  misery.  There  is  no  being  to  whom  he 
can  repair  for  help — no  sanctuary  to  which  he  can 
retreat  for  safety.  Even  virtue  is  confounded,  and 
prudence  is  nonplussed.  Do  v/hat  he  will,  he  lies 
at  the  mercy  of  wild  and  wanton  chance,  or  of  cru- 
el and  inexorable  fate.  His  forethought  is  blind, 
caution  is  useless,  and  prayer  is  vain.  I'here  is  no 
security  of  good,  nor  remedy  for  evil.  All  arour.d 
him  is  darkness,  and  all  before  him  is  horror. 

Sa^/  now,  Is  this  a  desirable  state  ? — A  state  for 
which  a  wise  man  would  exchange  the  comforts  of 
religion  ? 

VVhat  peace  and  satisfaction  can  a  mortal  feel 
without  a  persuasion,  that  there  is  a  wise,  just  and 
good  Being,  who  made  and  governs  the  world,  and 
that  this  Being  is  his  friend  ? — That  there  is  a  way 
to  obtain  the  protection  and  secure  the  favour  of 
this  Being,  and  that  he  has  found  and  chosen  the 
way  ? 

With  this  persuasion  he  may  possess  a  clnerful 
serenity  amidst  all  the  vicissitudes  of  life  ;  for  to 
the  virtuous,  God  is  a  present  help  in  trouble,  and 
all  things  will  he  turn  to  their  advantao-e.     ''  God 


}K.i   Xt 


136  The  Way  of  Sinners  obscure. 

our  refuge  and  strength,"  says  the  Psalmist ; 
*'  therefore  will  not  we  fear,  though  the  earth  be 
removed,  and  though  mountains  be  carried  into  the 
midst  of  the  sea  ;  though  the  waters  thereof  roar 
and  be  troubled,  and  though  the  mountains  shake 
with  the  swelluig  thereof." 

A  wise  and  thinking  man,  as  he  regards  his  own 
peace  and  happiness,  will  endeavour  fully  to  under- 
stand what  religion  is,  and  on  what  ground  it  stands ; 
what  it  requires  him  to  be,  and  forbids  him  to  do  ; 
what  hopes  and  what  fears  it  proposes,  as  motives 
to  duty.  When  he  has  learnt  what  religion  is,  it 
will  be  his  next  concern  to  comply  with  its  design 
and  secure  its  blessings.  And  next  to  this,  it  will 
be  his  care  to  know  his  own  character  and  condi- 
tion, and  to  judge  whether  he  may  safely  appropri- 
ate the  promises  of  religion,  or  is  still  exposed  to 
its  threatenings. 

Consider  then,  what  beings  you  are.  You  have 
a  rank  assigned  you  in  the  intelligent  creation.  Look 
around,  and  behold  plain  evidences  of  the  exist- 
ence and  government  of  a  Deity.  Reeilize  your  de- 
pendence on  him  and  accountiibleness  to  him.  Re- 
flect on  your  important  situation.  You  are  on  trial  for 
eternal  happiness.  How  precious  then  is  every  hour ! 
Think  of  your  advantages.  To  you  God  has  commit- 
ted his  sacred  oracles.  Here,  under  a  consciousness 
of  your  guilt,  you  ma}'  find  hope  and  comfort.  Here 
you  may  learn,  that  God  is  merciful  to  forgive  the 
penitent,  and  to  support  their  virtuous  resolutions 
— that  his  salvation  is  dispensed  t®  sinners,  through 
the  righteousness  of  his  son,  and  that  it  is  unto  all, 
and  upon  all  them  who  believe  in  this  Saviour,  and 
there  is  no  difference.  Here  also  you  learn,  that 
if  you  sin  presumptuously,  after  \  ou  have  received 
the  knowledge  of  the  truth  ;  if  you  do  despite  to 
the  Spirit  of  grace,  and  trample  on  the  blood  of  the 
Redeemer,  there  remains  no  more  sacrifice  for  sin. 


TJie  Way  of  Sinners  ohscute.  157 

Go  now,  fall  down  before  God  in  the  exercise  of 
tumble  faith  and  deep  repentance  ;  renounce  every 
sin,and  yield  yourselves  to  him,  to  serve  him  in  new- 
ness of  life.  Cultivate  in  your  hearts  the  temper  which 
the  gospel  requires.  Repel  with  indignation  every  at- 
tack on  your  faith  and  virtue.  Indulge  no  senti- 
ments which  tend  to  corrupt  the  manners. — Make 
improvements  in  knowledge,  and  abound  in  every 
good  work. 

The  zealous  practice  of  religion,  is  the  best  guard 
against  errour  in  doctrine,  and  defection  from  the 
truth.  Maintain  a  good  conscience,  and  you  will 
not  make  shipwreck  of  the  faith.  Shun  the  way 
of  the  wicked  ;  for  this  is  as  darkness ;  they  know 
not  at  what  they  stumble.  Walk  in  the  path  of  the 
just;  for  this  is  as  the  shining  light,  which  shineth 
more  and  more  unto  the  perfect  day^ 


Vol.  IL 


#5  5?* 


4   Paralytic  healed  on  the  Faith  of  Others* 


•^.^.y^^-  '^^^^s^-^ 


MARK,   ii.   5. 

When  Jesus  sav)  their  faith,  he  said  unto  the  sick  of  the  Palsy,  Son, 
thy  sins  be  forgiven  thee. 


lY  the  preaching  and  miracles  of  Jesus 
Christ  in  Capernaum,  his  fame  was  much  celebrated 
in  that  city  and  in  the  country  around  ;  so  that 
wherever  he  went,  as  soon  as  the  people  knew 
where  he  was,  they  crowded  around  him  ;  some  to 
hear  his  doctrines,  and  some  to  receive  cures  for 
themselves  or  their  friends. 

At  the  time  of  the  transaction  referred  to  in  the 
text,  he  was  in  a  private  house  in  this  city,  whither, 
it  seems,  he  had  retired  for  refreshment  and  rest. 
The  people  hearing  that  he  was  there,  gathered  to- 
gether in  such  multitudes,  that  there  was  no  room 
to  receive  them,  not  even  about  the  door.  And 
while  he  \vas  preaching  the  word  to  them,  probably 
from  an  upper  chamber  in  the  house,  there  came, 
four  men,  bringing  on  a  bed,  a  poor  helpless  patient^ 
with  a  design  to  lay  him  before  Jesus ;  hoping,  that, 
moved  at  the  siglit  of  such  a  miserable  object,  he 


A  Parahjtic  hsaied.  J  j :/ 

would  exert  for  his  relief  that  healing  power,  with 
which  he  was  endued.  When  they  drew  near  the 
house,  they  found  such  a  throng  within  and  around 
it,  that  they  could  not  come  to  him  through  tlie 
door :.  They  therefore  ascended  to  the  roof  of  • 
the  house,  (for  the  Jewish  houses,  being  flat  roofed, 
had  stairs  without)  and  there  opened  a  passage  so 
wide,  as  to  let  down  the  paralytic,  with  his  bed,  into 
the  chamber,  where  Jesus  was.  "  And  he,  seeing, 
their  faith,  said  to  the  sick  of  the  palsy,  Son,  thy  sins 
be  forgiven  thee." 

The  great  pains,  which  they  took  in  this  case,  dis- 
covered their  full  belief  of  Christ's  power  and  mer- 
cy to  heal  this  unhappy  man.  Jesus  could  as  easily 
have  healed  him  at  a  distance  ;  but  that  the  miracle 
might  be  as  publick  as  possible,  he  suspended  the 
exercise  of  his  healing  power,  till  they  had  let  the 
man  down  before  him  through  the  roof.  For  his 
miracles  were  designed,  not  merely  for  the  benefit 
of  the  particular  persons,  who  were  the  immediate 
subjects  of  them  ;  but  rather  for  the  general  bene- 
fit of  mankind  in  establishing  the  truth  of  his  gospel. 

The  phrase  used  to  express  the  sick  man's  re- 
lease from  his  infirmity  is.  Thy  sins  be  forgiven 
thee.  That  it  is  not  a  remission  of  the  moral  guilt  of 
sin,  which  is  here  intended,  is  evident,  because  it 
was  granted  upon  the  faith  of  others.  Whether  the 
paralytic  himself  believed,  or  not,  it  is  not  said— be 
this  as  it  may  ;  yet  his  faith  was  not  the  special  rea- 
son of  his  being  healed,  but  the  faith  of  thohje  who 
brought  him»  As  the  design  of  the  miracle  was  to 
make  a  publick  display  of  Christ's  divine  power,  so 
their  faith,  and  not  the  faith  of  the  patient  himself, 
gave  occasion  for  the  exercise  of  this  power  in  heal- 
ing him  ;  for  it  was  ^/z^/r  faith  which  brought  the 
patient  before  him  in  this  conspicuous  manner. 
The  remission  of  moral  guilt  is  granted  only  on 
personal   faith   and  penitence.     In   the    following 


140  A  Paralytic  healed, 

words  our  Saviour  sufficiently  explains  what  her 
here  intends  by  this  phrase.  When  some  reasoned 
within  themselves,  "  Why  doth  this  man  speak 
blasphemy  ?  Who  can  forgive  sin  but  God  alone  V* 
Jesus  said,  "  Why  reason  ye  these  things  in  your 
hearts?  Whether  is  easier  to  say,  Thy  sins  be  for- 
given thee  ;  or  to  say,  Arise^  take  up  thy  bed  and 
walk  ?  But  that  ye  may  know,  that  the  Son  of  Man 
hath  power  on  earth  to  forgive  sins,  he  saith  to  the 
sick  of  the  palsy.  Arise,  take  up  thy  bed,  and  go. 
thy  way  into  thine  house.  And  immediately  he  a- 
lose,  took  up  his  bed,  and  went  forth  before  them 
all.  And  they  were  all  amazed,,  and  srlorified 
God,'» 

The  Jews  considered  temporar  ealamities,  and 
especially  diseases  of  body,  as  the  punishment  of 
some  particular  sins,  of  which  the  sufferers  had  been, 
guilty.  Hence  this  enquiry  of  the  disciples  con-, 
cerning  the  man  born  blind  ;  "  Who  sinned,  this, 
man,  or  his  parents  ?"  For  this  reason,  the  removal 
of  sickness  was  expressed  by  the  forgiveness  of  sin ; 
for  it  was  considered  as  a  release  from  the  temporal, 
punishment  of  it.  This  language  is  used  in  the 
Old  Testament.  The  prophet  says,  "  The  inhab-. 
itant  shall  not  say,  lam  sick,  for  the  people  shall  be 
forgiven  their  iniquities."  The  Psalmist  says,. 
**  Bless  the  Lord,  O  my  soul,  who  forgiveth  all 
thine  iniquities,  who  healeth  all  thy  diseases."  This 
observation  shews  the  perverseness  of  the  Phari- 
sees, in  charging  Christ  with  blasphemy,  for  say- 
ing, Thy  sins  are  forgiven  thee,  when  they  knew  it 
to  be  a  common  expression  for  release  from  bodily 
afflictions.  They  called  that  blasphemy  in  him, 
which  in  others  would  have  passed  as  innocent. 

What  I  would  especially  remark  in  these  words, 
IS  the  benefit,  which  this  sick  man  received,  from 
the  faith  of  others.  He  was  healed  upon  the  faithi 
Qf  the  men  who  brought  him  to  Jesus^     Several  in-: 


./f  Paraliftic  healed.  141 

9 

Stances  of  the  same  kind  occur  in  the  history  of 
Christ's  miracles. 

The  faith  of  the  centurion  obtained  a  cure  for  his 
servant.  The  devil  v.  as  cast  out  of  a  man  deaf  and 
dumb,  through  the  faith  of  those  who  attended  him,, 
when  he  himself  had  no  tongue  to  ask  the  favour. 
The  daughter  of  one  is  raised  from  the  dead,  and 
the  son  of  another  is  delivered  from  an  unclean  spirit 
by  the  faith  of  the  father.  The  earnest  prayer  and 
strong  faith  of  the  woman  of  Canaan,  obtained  re- 
lief for  her  daughter,  who  was  grievously  vexed 
with  a  devil. 

The  conduct  of  the  Saviour,  in  these  instances, 
is  agreeable  to  the  general  plan  of  God's  moral  gov- 
ernment. 

As  he  has  placed  mankind  in  a  state  of  mutual 
dependence,  so  it  is  an  essential  part  of  the  constitu- 
tion of  his  government,  that  some  shall  be  benefited 
by  the  faith  and  piety,  or  shall  be  liable  to  suffer  by 
the  vice  and  wickedness  of  others. 

The  bestowment  indeed,  of  future  and  eternal 
blessings,  must  depend  on  personal  qualifications. 
The  happiness  of  the  heavenly  world  can  be  en- 
joyed only  by  those,  whose  hearts  are  prepared 
for  it,  and  whose  tempers  are  assimilated  to  it. 
"  Without  holiness  no  man  can  see  the  Lord.'* 
"  Except  a  man  be  born  of  the  spirit,  and  made 
partaker  of  a  divine  nature,  he  cannot  enter  into  the 
kingdom  of  heaven."  But  then  God  is  often  pleas- 
ed to  grant  temporal  blessings,  and  spiritual  priv- 
ileges and  advantages  to  some,  in  consequence  of 
the  faith,  piety  and  prayers  of  others. 

Observation  shews  us,  that  this  is  no  uncommon 
case.  The  virtue  and  happiness  of  communities 
greatly  depend  on  the  wisdom  and  integrity  of  rul- 
ers, Publick  manners  are  formed  by  the  example 
of  men  in  power  and  influence,  and  the  national 
prosperity  is  connected  with  national  virtue.     So  it 


142  A  Paralytic  healed, 

is  also  in  families.  Not  only  the  health  and  comforfy 
but  the  virtue  and  reputation  of  children,  are  owing 
in  a  great  measure  to  the  wise  care,  good  exam- 
ple, and  faithful  instructions  of  those  by  whom  they 
are  educated.  It  is  the  parent  who  usually  gives 
the  first  virtuous  or  vicious  turn  to  the  manners  of 
the  young.  And  this  early  bias  often  determines 
the  character  for  life.  The  child,  trained  up  in  the 
■way  in  which  he  should  go,  pursues  it  still  when  he 
is  old.  The  youth,  neglected  and  left  to  his  own 
perverse  inclinations,  brings  shame  on  his  family? 
and  ruin  on  himself. 

The  case  is  the  same  with  neighbourhoods  and 
christian  vsocieties.  A  few  vicious  persons  in  a  vicini- 
ty, will  sometimes  corrupt  a  number  more,  and  by 
degrees  spread  the  infection  of  their  baleful  example 
far  around.  On  the  other  hand,  men  of  strict  vir- 
tue and  exemplary  piety,  are,  by  their  example  and 
conversation,  a  great  restraint  on  the  wicked,  and  a 
mighty  encouragement  to  those  who  are  virtuously 
disposed. 

The  advantages  w^hich  one  enjoys  by  his  connex- 
ion with  the  virtuous,  and  the  dangers  to  which 
another  is  exposed  by  his  connexion  with  the 
vicious,  are  not  always  ov/ing  merely  to  him- 
self, but  often  to  the  immediate  providence  of 
God,  who  allots  to  each  one,  such  trials,  and  such 
assistances,  as  his  wisdom  sees  fit.  That  one  is 
born  of  virtuous  parents,  and  receives  the  first  rudi- 
ments of  his  education  in  a  pious  family,  that  an- 
other has  his  lot  assigned  him  in  an  irreligious  and 
prayerless  house,  is  not  the  result  of  their  own  pre- 
vious choice,  but  of  the  sovereign  disposal  of  pro- 
vidence. And  every  one,  as  soon  as  he  arrives  at 
the  age  of  discretion  and  consideration,  is  bound  so 
to  improve  the  advantages  which  he  enjoys  as  to 
guard  against  the  infiuenceof  the  temptations  which 
surround  him. 


A  Paralytic  healed.  143 

From  this  part  of  the  divine  constitution,  we  may- 
derive  some  useful  instructions. 

1.  We  seethe  reasonableness  oiinter cession. 

If  God  is  pleased  to  employ  some  men  as  visible 
instruments  of  general  good,  we  may  rationally  sup- 
pose, that  he  often,  in  a  more  secret  and  invisible 
manner,  connects  the  happiness  of  many  with  the 
fervent  prayers  of  a  few,  or  even  one  godly  soul. 
Of  the  Jcvvs,  in  a  corrupt  period,  the  apostle  says, 
*'  They  were  beloved  for  their  fathers'  sake  :  For 
the  christian  churches  which  he  had  planted,  he 
prays,  that  God  would  grant  them  his  spirit  and 
grace  :  And  their  pra}-ers  he  solicits  for  himself, 
that  God  would  assist  and  succeed  him  in  his  work, 
mid  support  and  Comfort  him  in  his  trials.  And 
he  professes  a  full  expectation  of  great  and  exten- 
sive good,  from  the  united  efficacy  of /zwand  their 
supplications  and  intercessions. 

His  prayers  for  them,  and  his  request  of  their 
prayers  for  him,  and  his  advice  to  Christians  in  gen- 
eral to  pray  for  one  another  and  for  all  men,  are 
grounded  on  this  principle,  that  God  is  pleased 
to  grant  favors  to  some,  in  consideration  of  the  Biith, 
piety  and  intercession  of  others. 

If  this  were  not  agreeable  to  the  plan  of  God's 
government,  there  would  be  cio  foundation  for  in- 
tercession in  anv  case  whatever. 

Though  Vi'e  are  assured  tliat  God  will  never  save 
an  impenitent  sinner,  on  account  of  another's  repent- 
ance or  intercession,  yet  we  may  suppose,  that,  in 
answer  to  the  prayers  of  godly  friends,  he  often  grants 
to  sinners  the  means  of  repentance,  and  his  bless- 
ing to  accompany  these  means,  and  to  render  them 
effectual. 

God  has  seen  fit  to  place  men  in  a  connexion 
with  each  other.  Ke  has  put  into  them  affections 
and  feelings,  which  lead  them  to  associate  together, 
and  which  interest  them  in  each  other's  happiness. 


144  A  Paralytic  hcalei. 

He  requires  benevolence  as  a  main  principle  of  all 
virtue.  For  the  encouragement  of  this  benevolence, 
he  is  pleased  to  smile  upon  the  regular  operations  of 
it,  and  to  render  them  subservient  to  our  mutual 
happiness.  One  exercise  of  benevolence  is  inter- 
cession ;  and  it  is  as  reasonable  to  suppose  that  he 
should  make  our  mutual  intercession  beneficial  to 
each  other,  as  that  he  should  bless  and  succeed  our 
instructions  to  children,  our  counsels  to  friends,  our 
alms  to  the  poor,  or  any  other  exercise  of  charity  ; 
for  it  is  his  influence  that  gives  them  efficacy. 

Some  Mall  ask  perhaps,  How  is  it  reasonable,  that 
our  future  happiness  should  be  made  to  depend 
on  another's  prayers  ?  We  have  not  the  command 
of  their  hearts,  we  cannot  oblige  them  to  pray  for 
us  ;  Why  should  we  be  exposed  to  suffer  for  their 
neglect  ? 

You  will  not  suffer  for  their  neglect ;  you  will  suf- 
fer only  for  your  own.     Ask  humbly  and  you  will 
receive  ;  seek  diligently  and  you  will  find.     Com- 
ply with  the  terms  of  the  gospel,  and  the  blessings 
promised  are  yours.     Do  your  own  duty  well  and 
you  are  safe.     God  will  not  withhold  from  you  any 
good  thing,  which  you  can  claim  on  the  foot  of  his 
justice,  or  his  promise,  whether  others  pray  for  you 
or  not.     But  what  if  iie  vouchsafes  to  you  some  fa- 
vours, which  you  have  not  asked,  or  which  you  have 
forfeited  by  neglect  ?    Wliat  if,  in  his  good  provi- 
dence, he  brin,s:s  you  in  the  way  of  some  useful  warn- 
ings and  instructions,  and  grants  you  some  awakened 
and  convincing  influences  of  his  kind  spirit,  when 
you  have  not  sought  them?  And,  what  if  he  does  this 
in  answer  to  the  fervent  prayers  of  others  ?  Will 
you  say  that  all  this  is  wrong  ?  Will  you  consider  it 
as  a  matter  of  complaint  ?  Will  you  think  it  unrea- 
sonable that  christian  friends  should  implore  for  you 
that  mercy  which  you  have  despised,  and  that  God 
should  legard  their  prayers  for  you,  when  you  make 


J  Paralytic  healed,  145 

none  for  yourselves? — ^God  will  injure  no  man — he 
will  break  his  promise  with  no  man  :  But  he  often 
bestows  undeserved  and  uncovenanted  mercies— he 
often  continues,  or  renews  abused  and  forfeited  fa- 
vours. And  these  are  not  the  less  to  be  esteemed, 
because  they  are  panted  in  consequence  of  the  faith 
and  prayers  of  others  ;  but  rather  to  be  received 
with  more  admiring  gratitude. 

2.  We  see  from  this  subject,  that  the  doctrine 
of  scripture  concerning  our  being  involved  in  the 
consequences  of  the  primitive  apostasy,  is  agreeable 
to  the  analogy  of  providence. 

The  scripture  plainly  teaches  us,  that  the  first 
man  stood  in  a  publick  capacity,  and  acted  for  his 
posterity  ;  and  that,  in  consequence  of  his  trans- 
gression, they  not  only  are  exposed  to  death,  but 
inherit  a  disordered  constitution,  a  depraved  nature, 
which,  as  soon  as  they  begin  their  moral  life,  leads 
them  astray.  The  Apostle  says,  "  By  one  man  sin 
entered  into  the  world,  and  death  by  sin.  By  one 
man's  offence  death  reigned.  By  one  man's  diso- 
bedience many  were  made  sinners." 

Does  this  look  hard  and  unjust  ?  It  is  nothing 
singular  or  uncommon. 

If  an  offender  against  the  state  is  punished  with 
death  or  confiscation,  his  children  suffer  loss.  The 
man  who  spends  his  substance  in  riot  and  debauche- 
ry, beggars  his  family  as  well  as  himself.  The 
parent  who,  by  intemperance,  destroys  his  consti- 
tution, often  transmits  diseases  to  his  children,  which 
render  their  life  unhappy,  and  issue  in  early  death. 
Bodily  disorders  distemper  the  mind,  disturb  the 
passions,  becloud  the  intellect,  and  introduce  irreg- 
ular inclinations.  Not  only  bodily  diseases,  but 
mental  dispositions,  are  often  hereditary  and  trans- 
mitted from  father  to  son.  The  vicious  examples 
and  corrupt  principles  of  some  parents,  early  de- 
prave the  minds  and  vitiate  the  manners  of  their 

Vol.  II.  T 


146  A  Paralytic  healed* 

children,  and  it  is  no  easy  matter  to  recover  them 
to  right  sentiments  and  a  virtuous  life.  And  why- 
is  it  thought  unjust,  that  we  should  partake  of  some 
unhappy  consequences  from  the  first  transgression, 
rather  thru  that  we  should  be  liable  to  suffer  for  the 
misconduct  of  our  immediate  parents  ?  The  latter 
we  see  to  be  fact ;  and  it  were  absurd  to  deny  the 
fornier.  But  whether  we  believe  the  doctrine  in 
question  or  not,  still  mankind  are  mortal  in  body, 
and  depraved  in  mind.  They  are  liable  to  death, 
and  inclined  to  sin.  Either  they  were  made  so  in 
their  original  state,  or  by  some  subsequent  means 
they  are  fallen  into  this  state.  And  which  appears 
most  reasonable — That  they  should  come  out  of  the 
Creator's  hands  such  as  we  now  see  them  ;  or,  that 
they  should  be  suffered  to  fall  into  such  a  state  in 
consequence  of  the  perverseness  a)id  disobedience 
of  their  first  progenitors  ? — Should  you  see  a  nation 
in  a  state  of  distraction  and  riot,  violence  and  con- 
fusion, Which  would  appear  most  credible — That 
this  V.  as  the  oris^inal  constitution  of  their  g^overn- 
nient  ;  or,  that  it  was  an  unhappy  state,  mtroduced 
by  the  folly  and  injustice  of  some,  who,  being  ap- 
pointed to  act  for  them,  had  abused  and  perverted 
their  constitution  ?  If  we  deny  ihe  transmission  of 
sin  and  death  from  the  first  offender,  still  we  cannot 
thus  get  rid  of  sin  nor  of  death.  They  are  both  in 
the  world,  and  they  both  seem  likely  to  continue  : 
And  our  deliverance  from  them  comes  not  by  a  de- 
nial of  the  cause  which  the  scripture  assigns,  but 
by  an  application  of  the  rem.edy  which  God  has 
provided. — This  brings  me  to  remark, 

3.  That  our  salvation  through  the  atonement  and 
rifjhteousnessof  a  redeemer,  appears  to  correspond 
with  the  general  constitution  of  God's  moral  gov- 
ernment. 

It  is  an  essential  p?rt  of  the  divine  plan,  that  the 
viitue  of  some  should  not  only  benefit  themselves, 


A  Paralytic  healed.  147 

but  extend  its  kind  and  salutary  influence  to  others. 
We  see  this  to  be  the  case  among  men ;  and  prob- 
ably it  is  the  case  among  all  moral  beings  except 
those  who  are  in  a  state  of  punishment.  The  an- 
gels, we  are  told,  are  ministering  spirits,  sent  forth 
to  minister  to  the  heirs  of  salvation.  On  the  other 
hand,  the  preaching  of  the  gospel,  by  the  apostles, 
was  intended,  not  only  to  make  all  men  see  what  is 
the  fellowship  of  the  mystery,  which  had  been  hid- 
den from  former  ages,  but  also  to  display  unto 
principalities  and  powers,  in  heavenly  places,  the 
manifold  wisdom  of  God.  And  we  are  taught  in 
the  book  of  Daniel,  that  the  angels  strengthen  and 
help  one  another  in  the  services  respectively  assign- 
ed them.  The  glory  of  God's  moral  kiiigdom 
greatly  consists  in  the  benevolence  of  his  subjects 
toward  one  another,  and  in  the  disposition  of  all  to 
promote  the  general  happi/'.ess.  Were  it  not  agree- 
able to  the  divine  constitution,  that  the  virtuous  ac- 
tions of  one  should,  in  some  way  or  other,  redound 
to  the  benefit  of  many,  there  would  be  no  room  for 
benevolence  :  It  would  cease  to  be  a  virtue. 

It  appears  then  to  be  a  credible  thing,  that  when 
the  human  race  had  fallen  into  guilt  and  ruin,  a 
Saviour  should  be  sent  from  heaven,  to  instruct 
them  by  his  doctrines,  to  exemplify  their  duty  in 
his  life,  and  also  to  redeem  them  from  punishment 
by  his  death  ^  and  that  the  benefits  of  his  righteous- 
ness and  death  should  be  made  over  to  them,  on 
their  humble  faith  and  sincere  repentance.  Though 
this  dispensation  of  grace  surpasses  all  human  dis- 
covery, yet  there  is  nothing  in  it  contrary  to  reason, 
or  to  the  analogy  of  providence  ;  but,  in  many  re- 
spects, it  corresponds  with  both.  The  gospel 
teaches  us,  that  we  are  justified  by  God's  grace,, 
through  the  redemption  that  is  in  Christ  ;  that  we 
have  redemption  through  his  blood  ;  that  we  are 
made  the  righteousness  of  God  in  him ;  and  that 


148  A  Paralytic  healed, 

to  as  many  as  believe,  God  imputeth  righteousness 
without  works.  It  is  not  the  intention  of  Christ's 
death  to  save  us  from  punishment  in  a  way  of  sin  y 
but  to  procure  for  us  pardon  in  the  way  of  repent- 
ance. "  He  bore  our  sins,  that  we,  being  dead  to- 
sin,  should  live  to  righteousness."  The  mercy  of 
God  is  inclined  to  pardon  and  save  sinners  ;  but 
his  wisdom  saw  fit  to  dispense  pardon  and  salvation 
only  through  the  blood  of  a  Redeemer,  that  thus 
sin  might  be  condemned,  God's  justice  displayed, 
and  his  law  magnified.  God  sent  his  son  in  the 
likeness  of  sinful  flesh,  that  he,  by  a  sacrifice  for 
sin,  might  condemn  sin  in  the  flesh.  He  set  him 
forth  a  propitiation,  that  he  might  be  just  and  the 
justifier  of  them  who  believe.  The  law  therefore 
is  not  made  void,  but  established  through  faith. 
I  would  observe, 

4.  Our  subject  removes  the  principal  objection 
urged  against  the  dedication  of  infants  to  God  in 
the  ordinance  of  baptism.  For  it  shews,  that  some 
may  be  benefited  by  the  faith  of  others. 

It  is  often  asked  "  What  advantage  is  baptism  to 
infants  ?  They  have  no  knowledge  of  the  use  and 
design  of  it.  They  have  not  that  faith,  which  is 
required  to  baptism.  If  they  are  baptised,  it  can- 
not be  on  their  own  faith  ;  it  must  be  on  the  faith  of 
their  parents  :  And  what  benefit  can  they  derive 
from  the  faith  of  another  ?" 

But  this  is  no  more  an  objection  against  the  bap- 
tism of  infants,  than  against  intercession  for  infants. 
If  your  children  are  sick,  you  pray  for  the  preser- 
vation of  their  lives.  If  they  appear  to  be  in  dan- 
ger of  death,  you  pray  for  their  reception  into  the 
world  of  glory.  If  when  they  come  forward  in  life, 
you  see  them  wickedly  inclined,  you  pray  for  di- 
vine restraints.  Yea,  whatever  be  their  case,  you 
commend  them  to  God's  care  and  protection,  and 
pray  that  he  would  impart  to  them  his  sanctifying 


A  Paralytic  healed.  149 

and  saving  grace.  And  do  you  not  pray  in  faith  ; 
with  a  belief  that  God  is  merciful  and  gracious, 
and  that  your  prayers  may  avail  to  obtain  for  them 
some  real  benefits  ?  But  if  the  faith  of  the  parent 
can  be  no  advantage  to  his  children,  Why  should 
you  pray  for  them  ?  If  it  can  be  an  advantage, 
Why  may  you  not  dedicate  them  to  God  in  bap- 
tism ?  The  objection  certainly  is  no  stronger  in  the 
latter  case,  than  in  the  former.  They  are  as  igno- 
rant of  what  you  do  in  one  case,  as  in  the  other. 
Christ  often  bestowed  healing  mercy  on  children, 
when  he  was  applied  to  in  their  behalf.  And  when 
some  brought  little  children  to  him,  that  he  should 
pray  for  them,  he  complied  with  their  request.  He 
took  them  into  his  arms,  laid  his  hands  on  them,  and 
blessed  them,  and  said,  Suffer  the  little  children  to 
come  to  me,  for  of  such  is  the  kingdom  of  heaven. 

We  see  that  the  faith  and  prayers  of  parents  may 
procure  some  advantages  for  children :  Why 
should  the  doubt  arise  in  the  case  of  baptism  only  ? 
There  seems  to  be  no  doubt  in  any  other  case. 

It  is  not  the  faith  of  the  parent,  which  saves  his 
children.  If  they  are  saved,  it  is  by  the  mercy  of 
God  through  the  redemption  that  is  in  Christ. 

But  then  God  has  instituted  a  gracious  covenant, 
in  which  he  promises,  that  he  will  be  a  God  to  be- 
lievers and  to  their  children.  In  token  of  his  faith- 
fulness, he  has  appointed  baptism  as  a  seal  of  this 
covenant.  The  believing  parent  dedicates  his  chil- 
dren to  God,  trusting  that  he  will  be  a  God  to  them  ; 
that  if  they  are  removed  in  infancy,  he  will  receive 
them  to  his  kingdom  ;  if  they  are  continued  in  life, 
he  will  grant  them  the  means  of  salvation,  and  will 
pour  on  them  his  spirit  and  blessing.  At  the  same 
time,  he  resolves,  that  he  will  bring  them  up  in  the 
nurture  and  admonition  of  the  Lord.  Now  does 
it  seem  unreasonable  that  God  should  exercise  mer- 
cy towards  children  ?  That  he  should  express  his 


150  A  Paralytic  healed, 

designs  of  mercy,  by  comprehending  them  widiin  his 
covenant,  and  by  making  promises  in  their  favour  ? 
That  he  should  require  parents  to  give  them  up  to 
him,  and  should  institute  a  particular  form  and  cer- 
emony to  be  used  on  the  occasion  ?  Is  it  no  advan- 
tage to  children  to  have  the  prayers  of  parents,  and 
the  prayers  of  the  church  of  God  in  their  behalf  ? 
Is  it  no  advantage  that  they  should  be  brought  up 
under  the  care  of  those,  who  have  actually  givea 
them  to  God,  and  solemnly  engaged  to  train  them 
up  for  him  ?  If  there  is  any  advantage  in  these 
things,  then  their  baptism  is  a  reasonable  service. 

But  shall  we  imagine,  that  no  children  are  saved 
but  the  baptised  offspring  of  christians  ?  I  answer;^ 
God's  tender  mercies  are  over  all  his  works  ;  but 
the  promises  of  the  covenant  are  to  believers  and 
their  children  ;  not  to  unbelievers  or  heathens,  as 
such,  and  their  children.  These  we  are  to  leave, 
where  the  scripture  leaves  them,  in  the  hands  of  a 
righteous  and  merciful  God.  But,  Is  it  no  com- 
fort to  reflect,  that  there  are  given  to  us  exceeding 
great  and  precious  promises  ?  Admitting  that  all 
who  die  in  infancy  will  be  saved,  yet.  Can  it  be 
thought  unreasonable,  that  the  baptised  offspring  of 
pious  Christians  should  have  some  advantages,  in 
the  kingdom  of  heaven,  above  those  who  are  not 
with  the  covenant  of  promise  ?  The  mercies  of  God 
are  free,  and  he  distributes  them  with  a  sovereign 
hand,  as  his  wisdom  directs.  Our  business  is  to 
attend  to  God's  institutions  and  commands,  and  in 
the  way  of  duty  to  trust  his  promises. 

5.  Our  subject  teaches  us  the  importance  of  the 
station  in  which  we  are  placed.  We  are  acting  not 
merely  for  ourselves,  but  for  others — for  many 
others — how  many  we  cannot  tell ;  for  we  know 
not  how  many  are  connected  with  us  ;  nor  how  ex- 
tensive may  be  the  influence  of  our  good  or  bad 
conduct. 


^  Paralytic  healed.  151 

A  holy  and  religious  life  is  certainly  of  vast  im- 
portance to  ourselves  ;  for  on  this  depends  the  hap- 
':  piness  of  our  existence  through  all  the  succeeding 
ages  of  eternal  duration.  But  when  we  consider 
ourselves  as  standing  in  a  near  connexion  with  our 
fellow  probationers  ;  when  we  realize,  how  much 
good  a  sinner  may  destroy,  or  a  saint  promote  ; 
how  many  souls  may  be  corrupted  by  the  example 
of  the  one,  and  how  many  may  be  converted  hy  the 
!  influence  of  the  other  ;  tiie  importance  of  our  per- 
'     sonal  religion  rirjes  beyond  all  conception. 

You  view  the  minister,  the  ruler,  and  the  pa- 
rent, as  having  a  station  assigned  them,  in  which 
others  are  deeply  interested.  You  think,  that  they 
ought  to  act  in  their  places  with  anxious  fidelity, 
because  on  this  may  depend  the  happiness  of  mul- 
titudes. But  remember,  no  man  lives  to  himself 
alone.  You  are  in  a  capacity  to  do  much  good  ; 
and  your  abuse  of  this  capacity  may  in  its  conse- 
'    'quences,  prove  the  ruin  of  thousands. 

Viewing  yourselves  in  this  light,  you  will,  in  re- 
gard to  the  happiness  of  others,  as  well  as  your  own, 
be  careful  what  manner  of  persons  you  are. 

6.  We  see  that  benevolence  must  be  an  essen- 
tial part  of  true  religion. 

If  God  has  placed  us  in  such  a  connexion  with 
those  around  us,  that  their  virtue  and  happiness  will 
be  affected  by  our  conduct,  we  are  evidently  bound 
to  act  with  a  regard  to  their  interest. 

We  are,  indeed,  more  capable  of  serving  our 
own  interest,  than  that  of  others  ;  and  the  interest, 
of  our  friends,  than  that  of  strangers.  We  are, 
therefore,  first  charged  with  the  care  of  ourselves, 
and  next  with  the  care  of  our  families  and  dependents. 
We  know  our  own  and  their  wants  more  perfectly, 
and  feel  them  more  sensibly,  than  we  can  the  wants 
of  those  at  a  distance.  But  we  are  to  wish  well  to 
all;  to  do  good,  as  we  have  opportunity;  and  to 


152  A  Paralytic  healed. 

pray  for  those,  to  whom  our  actual  beneficence 
cannot  extend. 

Benevolence  is  a  principle  which  ought  uniform- 
ly to  govern  us,  in  the  common  duties  of  life  and 
religion.  We  are  to  work  with  our  hands  the  thing 
which  is  good,  that  we  may  not  only  supply  our 
own  wants,  but  give  to  them  who  need.  And  we 
are  to  maintain  the  practice  of  piety  and  virtue,  that 
we  may  not  only  secure  our  own  reward,  but  assist 
others  in  securing  theirs. 

On  this  principle  also,  we  are  to  exercise  forbear- 
ance and  condescension  to  one  another,  and  to  seek, 
not  merely  our  own  profit,  but  the  profit  of  many. 
The  Christian,  who,  under  pretence  of  promoting  pi- 
ety in  his  own  heart,  acts,  in  doubtful  matters,  with  a 
haughty'^indifference  to  the  peace  and  edification  of 
his  brethren,  plainly  shows  that  he  is  void  of  that 
charity,  which  is  the  glory  of  religion,  and  without 
which  all  his  zeal  will  profit  him  nothing. 

Let  us  therefore,  as  becomes  Christians,  exhort 
and  comfort,  strengthen  and  encourage  one  another 
in  every  good  work,  and  thus  be  fellow  helpers  to 
the  kingdom  of  God. 


SERMON    XII. 


The  Vial  poured  into  the  Sun  ;  considered  in  accom* 
modation  to  the  present  Times, 

A  FAST  SERMON,  April,  1794. 

REVELATION,    xvi.  8,  9. 

And  the  fourth  angel  poured  out  his  vial  upon  the  sun  ;  and  pow- 
er was  given  unto  him  to  scorch  men  with  fire.  And  men  were 
scorched  with  great  heal,  and  blasphemed  the  name  of  God, 
which  hath  power  over  these  plagues  ;  a.ii  thetf  repented  not  /• 
give  him  glory. 


Wi 


H  ATE  VER  may  be  the  great  events, 
or  the  precise  period,  primarily  intended  in  this  fig- 
urative description  ;  it  may  justly  be  accommodat- 
ed to  any  time,  when  the  vials  of  God's  anger  are 
poured  on  a  guilty  world,  and  the  effects  produced 
by  them,  are  increasing  infidelity  and  impiety,  in- 
stead of  general  repentance  and  amendment. 

This  book  of  the  Revelation  is  a  prophetick  de- 
scription of  the  most  interesting  occurrences,  relat- 

VoL.  IL  U 


154        Religion  and  Patriotism  connected. 

ing  to  the  church,  which  were  to  take  place  in  the 
w'orld,  from  tlie  time  of  saint  John's  vision,  down 
to  the  final  judgment. 

Whoever  believes,  that  this  book  was  written  sev- 
enteen hundred  years  ago,  as  we  have  indubitable 
evidence  that  it  was,  must  believe,  that  it  was  dic- 
tated by  divine  inspiration  ;  because  we  see,  in  fact, 
that  many  of  the  events  so  long  since  foretold,  have 
been  exactly  accomplished.  To  mention  but  one 
instance,  and  that  a  marvellous  one  ;  it  foretels. 
That  there  would  arise,  in  the  Christian  church,  an 
idolatrous  power,  which  should  continue  twelve 
hundred  and  sixty  years — that  this  power  would 
gradually  gain  strength,  and  widely  extend  its  influ- 
ence— that  it  would  introduce  and  establish  the  su- 
perstitions of  paganism,  and  cruelly  persecute  and 
destroy  those  who  adhered  to  the  purity  of  the  gos- 
pel— that,  in  this  long  period,  true  religion  would 
often  be  reduced  to  a  low,  and  almost  desperate 
condition  ;  but  that,  all  along,  there  would  be 
some  to  stand  forth  as  witnesses  to  its  truth,  and 
supporters  of  its  interest,  ev€n  at  the  peril  of  their 
lives — that  toward  the  close  of  this  period,  the  idol- 
atrous and  persecuting  power  would  gradually  de- 
cline, until  it  should  be  utterly  extinguished,  and 
the  pure  gospel  universally  prevail. 

And,  Who  does  not  know,  that,  within  a  few 
centuries  after  John's  time,  there  actually  arose 
such  a  power,  which  has  now  continued  in  the 
Christian  world,  for  more  than  a  thousand  years, 
exercising  all  that  superstition,  oppression  and 
tyranny,  which  are  here  described  ? — And,  Who 
does  not  see,  that  this  power  has  for  some  years, 
been  on  the  decline,  and  is  now  tending  to  it  a 
exit  ? 

As  it  is  difficult  to  ascertain,  with  precision,  the 
time  when  it  arose  ;  so  it  is  difficult  to  determine,, 
with  exactness,  tlie  time  when  it  will  fall.    But  that 


Meligion  and  Pa  trtotism  connected,         1 5  S 

it  is  now  drawing  towards  its  dissolution,  there  can, 
be  no  reasonable  doubts  All  appearances  justify 
this  expectation. 

Its  destruction,  however,  will  be  attended  with 
violent  struggles,  and  terrible  convulsions,  the  ef- 
fects of  which  will  be  extensively  felt.     This  we 
may  justly  apprehend  from  its  national  influence 
.    and  connexions  j  and  this  seems  agreeable  to  pro- 
f   phecy. 

We  are  then  to  look  for  great  events  and  import- 
ant changes  in  the  world,  before  the  extinction  of 
this  oppressive  power. 

Some  of  the  changes  leading  to  its  dissolution  are 
probably  intended  in  our  text.  But  whether  they  are 
already  past,  or  still  future,,  or  even  now  in  opera- 
tion, may  perhaps  be  doubtful..  Mr.  Lowman 
thinks,  that  tlie  words  are  a  description  of  the  di- 
visions and  convulsions,  which  rent  the  papal  do- 
minions in  the  fifteenth  century,  just  before  the  ref- 
ormation :  And  that  the  next  vial,  which  was  pour- 
ed into  the  seat  of  the  beast,  is  a  prediction  of  the 
reformation  itself.  Bishop  Newton  supposes,  that 
none  of  the  seven  vials  have  yet  been  poured 
out,  but  that  they  all  respect  times  which  are  still 
future. 

Mr.  Fleming,  who  published  his  sentiments 
more  than  ninety  years  ago,  has  applied  this  pro- 
phecy, in  part,  to  the  time  now  present.  And  he 
{  has,  with  remarkable  exactness  of  time  and  circum- 
stances, described  some  of  the  events  of  the  day ; 
such  as  the  violent  contest  between  France  and  Aus* 
tritty  which  are  the  principal  parties  in  the  present 
war  ;  the  depressed  condition  of  France,  and  espe- 
cially of  the  royal  family  ;  and  the  superiority,  which 
France,  in  her  turn,  should  gain  over  her  ene- 
mies. 

Whether  the  principles,  on  which  he  grounds  his 
calculations,  are  just,  I  shall  not  take  upon  me  to 


156        Religion  and  Patriotism  connected, 

determine.  However  this  may  be,  there  are  sev- 
eral circumstances  in  the  present  time,  to  which  the 
prediction  may  be  accommodated,  and  which  point 
it  out  to  us  as  a  subject  of  our  attention  and  im- 
provement. 

This  correspondence  I  shall  first  illustrate  ;  and 
then  shall  lead  your  thoughts  to  a  practical  use 
of  the  passage. 

The  correspondence  of  this  prediction  with  the 
present  time,  I  shall  illustrate  in  several  circum- 
stances. 

The  three  preceding  vials  were  poured  out  up- 
on the  earth,  upon  the  sea,  and  upon  the  rivers 
and  fountains  of  water.  This  fourth  is  poured 
out  upon  the  sun.  It  must  therefore  portend  some 
events  more  important  and  interesting  than  the 
former. 

The  luminaries  of  heaven,  in  prophetick  stile, 
denote  kingdoms  and  empires.  In  the  prophecy 
of  Balaam,  it  is  said,  "  There  shall  come  a  star 
out  of  Jacob,  and  a  sceptre  shall  rise  out  of  Israel." 
In  DaniePs  vision  of  the  he  goat,  it  is  said,  *'His  horn 
waxed  great,  even  to  the  host  of  heaven,  and  did 
cast  down  some  of  the  stars  to  the  ground."  The 
downfall  of  Babylon  is  expressed  by  "  the  falling  of 
the  morning  star.''"'  The  sun  then,  being  the  great- 
est and  most  illustrious  of  the  heavenly  luminaries, 
must,  in  this  prophecy,  intend  some  of  the  principal 
kingdoms  and  powers  of  the  world. 

Farther  :  As  the  sun  is  a  body  of  the  most  ex- 
tensive influence  in  the  system,  and  that  which  gives 
light  to  other  bodies,  so  the  vial  poured  on  the 
sun  naturally  denotes  a  general  war  among  the  most 
respectable  nations  ;  a  war  so  vehement  and  exten- 
sive, that  its  malignant  fury  is  felt  in  all  the  enlight- 
ened parts  of  the  world. 

It  is  said,  "  Men  were  scorched  with  great  heat.'^ 
^'his  probably  intends  some  distinguishing  circum- 


Meligion  and  Patriotism  connected.         157 

stances  of  cruelty  and  zeal  in  the  manner  of  prose- 
cuting the  war. 

The  moral  effect  of  it  is  a  visible  increase  of  im- 
piety and  irreligion.  *'  Men  blasphemed  the  name 
of  God,  who  had  power  over  these  plagues,  and  re- 
pented not  to  give  him  glory." 

Keeping  these  circumstances  of  the  prophecy  in 
view,  let  us  inquire,  whether  we  cannot  see  them,  at 
this  period,  remarkably  verified. 

The  present  European  war  is,  with  little  inter- 
mission, a  continuation  of  the  late  American  war. 
It  evidently  originated  from  our  long  and  bloody 
contest  with  Britain  for  the  rights  of  independence. 
The  principles  of  republicanism,  here  asserted  and 
defended  both  by  the  pen  of  the  politician,  and  the 
sword  of  the  soldier,  were,  with  a  kind  of  electrical 
stroke,  transfused  through  the  army  and  navy  of 
France,  which  had  been  sent  to  our  assistance.  By 
them  these  principles  were  disseminated  through 
that  mighty  kingdom.  There  they  immediately 
began  to  operate  with  vigour,  and  soon  they  effected 
a  complete  revolution.  Alarmed  at  this  great  e- 
vent,  the  ruling  powers  of  neighboring  nations  com- 
bined to  restore  and  support  the  exploded  system 
of  monarchy.  The  house  of  Austria,  from  its  near 
connexion  with  the  royal  family  of  France,  took  the 
lead,  and  other  nations  followed  the  example.  The 
war  is  become  general.  The  powers  which  remain 
neutral,  may  perhaps  find  themselves  under  a  neces- 
sity of  taking  part  in  the  war,  or  of  combining  in 
force  to  preserve  their  neutrality.  If  any  particular 
nations  are  designated,  in  the  prophecy,  by  the  sun, 
on  account  of  their  power,  influence j  or  enlightened 
state,  these  are  certainly  engaged  in  the  contro- 
versy. 

And  they  are  scorchedivith  great  heat.  Never 
has  a  war  been  conducted  with  fiercer  zeal  and  keen- 
er animosity.     In  ordinary  wars,  the  object  is  some 


158         JReligion  and  Patriotism  connected* 

point  of  honour,  tract  of  territory,  or  privilege  of 
trade.  And  after  a  few  millions  of  treasure,  and  a 
few  hundred  thousands  of  lives  have  been  sacrificed, 
the  contending  parties,  wearied  out  and  exhausted, 
open  a  treaty  of  peace,  make  mutual  concessions, 
and  sit  down  nearly  in  the  same  place,  from  whence 
they  arose.  But  in  this  war  the  object  is  different. 
France  is  contending  for  her  republiean government: 
Kings  are  contending  for  their  crowns.  France  ex- 
pects, that,  if  she  is  overpowered,  she  must  see  her 
territory  dismembered,  her  exploded  monarchy  re- 
stoied,  her  citizens  enslaved,  and  her  liberties  tram, 
pled  in  the  dirt.  The  confederated  kings  expect,  that 
if  France  supports  her  revolution,  they  shall  feel  con- 
vulsions in  their  own  dominions,  and  see  one  revo- 
lution following  another,  till  the  crowns  of  monarchs 
are  tossed  from  their  heads,  and  the  sceptres  wrested 
from  their  hands. 

These  apprehensions  fire  the  zeal,  and  urge  the 
exertions  of  the  parties  in  support  of  their  respective 
objects.  They  view  the  controversy,  as  embracing 
every  thing  great  and  important ;  and  as  not  to 
end,  like  former  wars,  in  mutual  restitution,  and  a 
friendly  accommodation  ;  but  either  in  the  total 
subversion,  or  in  the  general  establishment  of  abso- 
lute monarchy. 

The  war  is  prosecuted  with  imcommon  severity. 
For  many  years  past  the  manners  of  mankind 
have,  by  the  increase  of  knowledge,  been  gradual- 
ly softening.  Even  war  had  begun  to  divest  it- 
self of  its  horrors,  and  to  assume  a  milder  form. 
But  now  we  see  the  barbarity  of  uncivilized  ages, 
which  had  been  retiring,  called  back  again  on  the 
stage. 

But  what  most  signally  marks  the  coincidence  of 
the  prophecy  with  the  aspects  of  the  tiraes;  is  the 
prevailing  impiet}-. 


Religion  and  Patriotism  connected,         159 

Look  through  Europe  ;  What  symptoms  of  a 
reformation  can  you  see  ?  Is  there  any  increase  of 
piety  ? — Any  amendment  of  morals — any  special 
attention  to  the  interests  of  religion  ?  Even  in 
France,  which  has  experienced  a  variety  of  inter- 
esting events.  Have  there  been  any  national  ac- 
knowledgments of  a  governing  Providence  ?  On 
the  contrary,  Are  not  the  forms  of  religion  derid- 
ed, the  principles  of  piety  exploded,  atheism  a- 
vowed,  and  the  entrance  of  their  churchyards  mark- 
ed with  this  awful  sentiment,  that  "  Death  is  an 
eternal  sleep  ?" 

It  may  be  useful  to  inquire,  What  can  be  the 
cause  of  this  apparent  growth  of  irreligion  among 
a  people,  who  have  long  enjoyed  the  gospel,  and 
are  now  under  such  severe  calamities  ? 

This  is,  in  some  degree,  the  usual  effect  of  war  ; 
especially  of  intestine  and  civil  convulsions.  These, 
when  they  rise  high,  and  operate  with  violence,  en- 
gross the  thoughts  and  conversation,  awaken  ma- 
lignant passions  and  bitter  criminations,  dissipate 
serious  sentiments,  and  vitiate  the  manners. 

In  France,  the  established  religion,  for  ages,  has 
been  popery,  with  its  grossest  absurdities.  Tlie 
revolution  has  suddenly  torn  off  the  mask  of  igno- 
rance, and  broken  the  fetters  of  bigotry.  People 
are  now  at  liberty  to  see  v;ith  their  own  eyes,  to 
speak  what  they  think,  and  act  what  they  please. 
In  a  zeal  against  the  newly  discovered  absurdities  of 
ancient  superstitions,  many  have  rushed  to  the  op- 
posite extreme,  and  discarded  even  rational  Chris- 
tianity. 

Infidels,  of  whom  there  have  long  been  num- 
bers among  the  men  of  learning  and  influence,  tak- 
ing advantage  of  the  times,  have  industrious!}-,  and 
too  successfully,  disseminated  their  licentious 
opinions,  - 


160        Religion  and  Patriotism  connected. 

It  may  farther  be  observed,  that  the  civil  and  ec* 
clesiastical  establishments  were  intimately  incorpo- 
rated ;  and  the  forms  of  relisrion  made  the  tools  of 
state  policy.  The  church  and  the  nobility  possess- 
ed a  great  part  of  the  most  valuable  lands,  and  en- 
grossed a  large  share  of  the  publick  revenues.  As 
religion,  in  the  hands  of  tyrants,  has  been  made  an 
instrument  of  oppression,  the  people,  on  a  sudden 
discovery  of  the  sacrilegious  fraud,  have,  in  their 
surprise,  conceived  an  indiscriminate  prejudice 
against  the  very  name  of  religion  ;  and,  vi^ithout 
waiting  to  distinguish  the  precious  from  the  vile, 
and  to  separate  the  rational  from  the  absurd,  they 
have  almost  exploded  the  substance  of  Christianity. 
We  must  believe,  however,  that  the  seeds  of  truth 
are  latent  in  the  soil,  and  when  this  inclement  sea- 
son is  past,  they  will  be  cultivated  with  wiser  atten- 
tion, and  spring  up  under  a  more  smiling  sky. 

From  what  has  taken  place  in  France,  we  have 
cause  to  fear,  what  may  be  the  general  state  of  re- 
ligion, for  a  time,  before  the  introduction  of  the  hap- 
py period  which  the  scriptures  foretel. 

In  most  of  the  nations  of  Europe  the  govern- 
ment is  similar  to  the  late  government  of  France  ; 
especially  in  respect  of  the  union  of  the  civil  and 
religious  establishments ;  and  in  respect  of  the  des- 
potism exercised  over  the  body  of  the  people.  Be- 
fore that  happy  period  commences,  there  will  be 
revolutions  in  favour  of  liberty.  For  civil  liberty 
is  a  necessary  preparative  to  the  progress  of  truth, 
and  a  discriminating  circumstance  of  that  time. 
Human  nature  is  the  same  in  other  nations,  as  in 
France ;  and  we  may  expect,  that  political  revolu- 
tions will  have  the  same  effect  on  the  state  of  reli- 
gion elsewhere,  as  they  have  had  there. 

The  reasons  why  the  American  revolution  did 
not,  with  the  ancient  forms  of  government,  sub- 
vert the  forms  of  religion,  were,  because  religion 


JRelis[lon  and  Patriotism  connected,         161 


and  police  were  not  in  the  same  manner  blended, 
and  the  people  were  more  enlightened,  and  less  op- 
pressed. 

Religion,  in  its  natural  tendency,  is  subservient 
to  the  peace  and  happiness  of  society,  and  there- 
fore ought  to  be  protected  and  supported  by  the 
civil  government  ;  but  it  ought  never  to  be  so  in- 
corporated with  it,  as  to  become  a  tool  of  tempo- 
ral domination. 

From  a  view  of  the  state  of  Europe,  from  a  re- 
collection of  what  has  taken  place  in  France,  and 
from  the  prophetic  intimations  of  scripture,  there 
is  much  cause  to  fear,  that  deism  and  atheism,  and, 
with  them,  every  species  of  immoralit}'",  will,  for 
a  time,  increase  in  the  world,  and  religion  sink  into 
obscurity,  or  be  confined  to  a  narrow  circle. 

Persecution  probably  will  no  more  kindle  her 
faggots,  or  draw  her  sword.  But  a  general  indif- 
ference to,  and  contempt  of  the  gospel,  may  as 
sadly  depress  the  interest  and  glory  of  the  church, 
as  ever  persecution  has  done. 

Infidelity  is  the  last  expedient,  which  the  grand 
adversary  will  employ,  to  banish  truth  from  the 
earth.  In  this  he  may  probably  succeed  for  a 
while  ;  but  he  will  finally  be  defeated.  When  the 
rage  of  contention  shall  subside,  and  Liberty  shall 
extend  her  benign  influence  among  the  nations,  their 
passions  will  settle  into  a  calm ;  free  enquiry  will 
take  place  ;  the  evidences  of  truth  will  rise  to  view, 
and  come  home,  witli  force,  to  the  mind  ;  a  more 
plentiful  effusion  of  the  divine  spirit  will  be  granted, 
than  men's  minds,  amidst  the  rage  of  war,  and  the 
tumult  of  revolutions,  are  capable  of  receiving ; 
the  gospel  will  be  preached  with  purity  and  zeal, 
and  heard  with  candour  and  attention  ;  its  happy 
influence  will  be  felt  in  society  and  its  divine  power 
experienced  in  the  heart ;  and  the  church  \\W\  grow 

Vol.   II.  W 


162         Beligion  and  Patriotisjn  connected. 

under  the  patronage  of  government,  when  pious 
rulers  shall  be  its  nursing  fathers. 

While  we  lament  the  declining  state  of  religion  in 
Europe,  we  may,  with  just  concern,  bring  our  re- 
flections nearer  home. 

Since  our  late  war  with  Britain,  literature  and 
arts  have  been  improving  in  the  country  ;  but  our 
moral  state  appears  not  to  be  mended.  To  our- 
selves we  may  apply  God's  reproof  of  Israel,  "  As 
they  increased,  so  they  sinned."  And  we  may 
fear  the  threatening  which  follows — "  Therefore 
will  I  turn  their  glory  into  shame." 

We  have,  too  fondly  for  an  infant  people,  imi- 
tated the  luxuries  of  European  nations.  The  pomp 
and  show  of  foreign  courts  seem  to  have  charms 
too  captivating  to  be  resisted.  Many  of  our  pri- 
vate citizens  affect  a  style  of  living,  which  their 
means  will  not  fully  justify.  Infidelity,  in  the  sev- 
eral forms  of  deism,  universalism,  and  fatalism, 
has  made  threatening  progress.  Many  are  indus- 
triously labouring  to  throw  off  the  salutary  re- 
straints, which  the  gospel  lays  on  men's  passions 
and  lusts.  The  publick  worship  of  God,  that  kind 
and  friendly  institution,  is  growing  into  awful 
neglect,  not  merely  among  the  higher  ranks,  but 
among  people  of  every  class.  The  Sabbath,  which 
was  revered  by  our  fathers,  and  observed  with  a 
conscientious  exactness,  is  treated  with  indifference, 
A  religious  profession,  and  an  attendance  on  the 
special  ordinances  of  Christ,  are,  by  many,  utter- 
ly disregarded.  Family  devotion  seems  to  be  grow- 
ing into  disuse,  and  family  government  is  declining 
with  it. 

Though  we  have  lately  experienced  an  important 
revolution,  yet  the  day  of  danger  may  not  be  past : 
Besure  our  moral  state  does  not  promise  us  secu- 
rity. Our  connexions  with  the  nations  of  Europe 
are  so  strong,  and  our  resemblance  of  them  in  im- 


Meltgion  and  Patriotism  connected.         163 

piety  and  wickedness  is  so  great,  that  \ve  may  just- 
ly apprehend  a  share  in  their  calamities.  ^V^hcn 
the  vial  is  poured  out  upon  the  sun,  the  burning 
beams  will  be  darted  far  around,  and  the  remote 
inhabitants  of  the  earth,  will  be  scorched  with  the 
malignant  heat.  Revolutions  in  Europe  will  prob- 
ably shake  our  ground,  and  perhaps  produce  some 
new  and  unexpected  changes.  Let  us  not,  in  our 
prosperity,  imagine  that  our  mountain  stands  strong, 
nor  flatter  ourselves,  that  its  foundation  can  never 
be  moved. 

Is  it  not  apparent,  that  the  words  of  our  text, 
whatever  period  they  primarily  intend,  may  justly 
be  accommodated  to  our  own  times  ? — Let  us  then 
seriously  regard  the  practical  instructions  which  they 
afford  us. 

1.  We  are  here  taught,  that  it  deepl}'  concerns  us 
to  give  glory  to  God  by  repentance  of  sin,  and  a- 
mendment  of  life. 

It  is  the  complaint  in  the  text,  that,  under  God's 
judgments,  men  repented  not  to  give  him  glory. 
Let  us  beware,  lest  this  complaint  be  verified  in  us. 

The  eternal,  nidependent  God,  manifests  him- 
self before  our  eyes  in  the  grandeur  and  variety  of 
the  works  which  he  has  made,  in  the  regular  course 
of  his  providence,  and  in  the  judgments  which  he 
executes  on  the  earth. 

When  we  contemplate  events  in  the  natural,  or 
political  world,  we  are  fully  convinced,  that  there 
sits,  at  the  head  of  the  universe,  a  Beiag  of  infinite 
power,  unsearchable  wisdom,  unwearied  goodness,, 
and  perfect  righteousness.  The  Lord  reigns  ;  let 
the  saints  rejoice  \  but  let  the  guilty  tremble.  In- 
justice and  oppression  are  often  seen  in  the  govern- 
ments administered  by  men.  "  But  marvel  not  at 
the  matter.  Doth  not  he  who  is  higher  than  the 
highest  regard  it  ?  And  there  be  higher  than  they." 

if  we  belitve  there  is  such  a  Being,  we  must  feel 


164         Religion  and  Patriotism  connected, 

our  obligation  to  glorify  him.  The  man,  who  ac- 
knowledging the  existence  and  government  of  this 
all  perfect  Being,  can  banish  him  from  his  thoughts, 
live  v/ithout  a  sense  of  his  goodness,  or  a  fear  of  his 
displeasure  ;  without  prayer  in  the  day  of  distress, 
or  praise  in  the  time  of  prosperity,  can  confine  his 
cares  to  the  present  short  term  of  existence,  and 
neglect  all  preparation  for  futurity  ;  this  man  discov- 
ers a  stupidity  no  less  criminal  than  atheism  itself. 

By  breaking  the  commandment,  we  dishonour 
God  :  By  returning  to  our  duty,  we  give  him  glo- 
ry. 

Repentance  is  an  acknowledgment  of  God,  as  a 
Being  glorious  in  holiness  ;  a  Being  who  cannot 
look  on  iniquity,  and  who  will  by  no  means  clear 
the  guilty.  It  is  a  reliance  on  his  great  name,  "  The 
Lord  God  merciful  and  gracious,  forgiving  iniqui- 
ties, transgressions  and  sins."  It  is  a  submission 
to  his  supreme  authority,  who  has  commanded  all 
men,  every  where,  to  repent.  It  is  a  compliance 
with  the  benevolent  purpose  of  his  moral  govern- 
ment toward  our  apostate  race,  which  is  to  recover 
them  from  guilt  and  ruin,  and  bring  them  to  glor}-^ 
and  virtue.  It  is  obeying  the  Son  of  God,  who 
came  to  redeem  us  from  iniquity,  and  to  purify  un- 
to himself  a  peculiar  people  zealous  of  good  works. 
It  is  embracing  the  kind  motions  of  the  divine  spir- 
it, who  strives  with  perverse  transgressors,  to  turn 
them  from  sin  to  righteousness,  and  from  disobedi- 
ence to  the  wisdom  of  the  just. 

2.  The  complaint  in  the  text,  *'  that  under  God's 
judgments,  men  repented  not  to  give  him  glory, '' 
supposes  and  implies,  that  judgments  are  designed 
and  adapted  to  awaken  sinners  and  bring  them  to  re- 
pentance. 

They  display  the  majesty  and  supremacy  of  God, 
who  has  power  over  ail  plagues. 


jieligion  and  Patriotism  connected,         165 

They  shew  us  human  weakness  and  dependence, 
and  the  precarious  continuance  of  all  earthly  riches 
and  glories. 

They  make  it  manifest  to  every  eye,  that  hs  who 
rules  in  the  heavens,  can  bring  princes  to  nothing, 
and  make  the  judges  of  the  earth  as  vanity. 

They  demonstrate  the  awful  justice  of  God,  who 
comes  forth  out  of  his  place  to  punish  the  inhabi- 
tants of  the  world  for  their  iniquity  ;  and  they  sol- 
emnly warn  us  of  that  dreadful  day,  when  he  will 
descend  with  fire,  and  ride  forth  in  his  chariots  like 
a  whirlwind,  to  render  his  anger  with  fury,  and  his 
rebukes  with  flames  of  fire. 

They  teach  us  the  horrible  nature  and  fatal  tend- 
ency of  vice  ;  for  from  hence  come  wars  and  fight- 
ings. It  is  ambition,  avarice  and  revenge,  which 
have  so  often  thrown  the  nations  into  confusion,  and 
poured  destruction  over  half  the  globe. 

Wasting  calamities  are  suited  to  make  men 
thoughtful  and  serious,  to  remind  them  of  a  future 
world,  and  to  impress  on  their  hearts  a  sense  of  tlie 
vanity  of  this. 

Wars,  the  most  common  scourges  of  guilty  na- 
tions, multiply  deaths,  especially  among  the  youth- 
ful and  active  part  of  our  species ;  increase  the  num- 
ber of  distressed  widows,  helpless  orphans,  and 
mourning  parents  ;  render  life  and  its  enjoyments 
precarious  ;  change  the  course  of  business  ;  trans- 
fer property  from  man  to  man  ;  dissipate  wealth  in 
the  hands  of  one,  and  accumulate  it  in  the  hands  of 
another,  to  be  again  scattered  and  driven  away  by 
the  next  rude  blast,  or  the  next  sweeping  surge. 

In  such  an  uncertain  and  gloomy  state  of  things, 
when  death,  captivity  and  sorrow,  stalk  around — 
when  worldly  interests  are  all  afloat,  and  the  very 
ground  on  which  we  stand,  is  convulsed,  one  would 
think,  mankind  must  become  more  serious  and  pray- 


166         JReligion  and  Patriotism  connected, 

erful,  more  indifferent  to  this  world,  and  more  at- 
tentive to  the  vast  concerns  of  futurity. 

These  happy  effects  divine  judgments  doubtless 
produce  on  many  ;  but  the  effects  are  far  more  par- 
tial than  we  should  have  imagined. 
Yea  ;  Our  text  teaches  us, 

3.  That  men,  under  judgments  sent  for  their  ref- 
ormation, sometimes  grow  more  impious  and  in- 
corrigible. 

When  the  vial  was  poured  out  upon  the  sun,  and 
men  were  scorched  with  fire,  "  they  repented  not, 
but  blasphemed  the  name  of  God."  The  same  was 
the  effect  of  the  next  vial.  When  this  was  poured 
on  the  seat  of  the  beast,  "  his  kingdom  was  full  of 
darkness,  and  men  gnawed  their  tongues  for  pain, 
and  blasphemed  the  God  of  heaven  because  of  their 
pain;j,  and  repented  not  of  their  deeds."  So,  when 
'the  seventh  angel  poured  out  his  vial  into  the  air, 
t  -  Lre  fell  upon  men  a  great  hail,  and  they  blasphem- 
ed the  name  of  God,  because  of  the  plague." 

1'hese  expressions,  doubtless,  denote  a  great 
prevalence  of  impiety,  profaneness  and  infidelity. 

The  wickedness  which  abounds  under  these  vials ^ 
13  of  a  very  different  kind  from  that  which  appeared 
under  the  former  judgments,  designated  by  the 
trumpets. 

When  the  sixth  angel  sounded  his  trumpet,  as 
related  in  the  ninth  chapter,  the  four  angels  bound  at 
the  river  Euphrates,  were  let  loose  to  slay  the  third 
part  of  men. 

This  Is,  by  Mr.  Lovvman,  referred  to  the  con- 
quests of  the  Saracens  in  Spain  and  other  parts  of 
Europe,  in  the  eighth  century.  But  Dr.  Newton 
and  others  apply  it  to  the  destructive  wars  of  the 
Turks,  or  Othnians,  in  the  eastern  part  of  the  Ro- 
man empire,  which  began  in  the  thirteenth  century, 
and  continued,  v.itli  some   intermissions,  until  al! 


HeVt^ion  and  Patriotism  connected.         167 


't> 


the  eastern  empire  was  reduced  under  the  Othman 
dominion. 

Now  it  is  remarked,  that,  "  The  rest  of  the  men, 
\\'\\o  were  not  killed  by  these  plagues,  yet  re- 
pented not  of  the  works  of  their  hands,  that  they 
should  not  worship  devils,  and  idols  of  gold, 
silver,  brass,  wood  and  stone  ;  neither  repented 
they  of  their  murders,  sorceries,  fornications  and 
thefts." 

It  is  observable,  that,  under  the  plagues  of  the 
vials,  nothing  is  said  about  the  worship  of  idols 
and  demons,  and  the  practice  of  sorcery  and  di- 
vination, and  pretensions  to  miracles  and  revela- 
tions. But  it  is  said,  once  and  again,  "  Men 
blasphemed  the  name  of  God."  They  discarded 
all  revelation,  and  threw  off  all  regard  to  God  and 
his  providence. 

The  difference  is,  in  my  mind,  remarkable. 
Have  not  facts  verified  the  predictions  ? 

In  preceding  ages,  whenever  any  great  calamities 
fell  on  the  papal  dominions,  every  species  of 
superstition  was  increased  ;  such  as  the  worship 
of  images,  prayers  for  the  dead,  the  adoration  of 
saints,  donations  to  the  church,  mortifications  of  the 
body,  and  the  observance  of  festivals  and  holydays  ; 
for  these  were  considered  as  the  only  means  of  re- 
moving divine  judgments,  and  propitiating  an  an- 
gry Deity. 

These  forms  of  superstition  have,  for  some  time, 
been  sinking  into  discredit.  But  do  we  find,  that,  as 
they  have  declined,  rational  religion  has  increased? 
Has  not  infidelity  rather  come  forward  to  take  their 
place  ? 

Superstition  is  not  the  prevailing  characteristic  of 
the  day.  But  if  impiety,  infidelity  and  irreiigion  a- 
bound  in  the  christian  w^orld,  and  increase  among  usy 
we  may  conclude,  that  we  have  fallen  into  the  times 


168         Jiel/giofi  and  Patfiofism  con?iected. 

described  in  our  text,  or  into  times  which  much  re- 
semble them. 

4.  There  is  one  observation  more,  which  natu- 
rally arises  from  our  text ;  namely,  that  the  vials  of 
God's  wrath  will  continue  to  be  poured  on  the 
christian  world,  'till  it  is  reformed. 

Under  the  fourth  vial,  men  repented  not  of  their 
deeds  ;  and  therefore  another  immediately  follows. 
Under  this  the  same  spirit  of  impiety  remains  ;  and 
a  sixth  vial  succeeds.  Still  men  blaspheme  God's 
name,  because  of  their  plagues  ;  and  plagues  more 
dreadful,  and  more  extensive  soon  ensue. 

If  men's  wickedness  is  a  cause  of  divine  judg- 
ments, incorrigibleness  is  a  reason  of  their  continu- 
ance. If  by  preceding  plagues  they  will  not  be  re- 
formed, God  threatens  that  he  will  punish  them 
seven  times  more,  and  still  seven  times  more,  for 
their  sins.  Such  was  the  rule  of  God's  government 
o^'er  the  Jews  :  And  such  is  the  method  of  his  pro- 
ceeding toward  the  christian  world. 

Trumpet  sounds  after  trumpet,  to  alarm  the 
slumbering  church  :  Vial  after  vial  is  poured  forth 
to  awaken  and  reclaim  the  guilty  nations. 

It  is  evidently  God's  design  to  purge  out  of  his 
kingdom  all  things  that  offend,  and  to  establish  in 
the  earth  a  kingdom  of  truth  and  righteousness  ; 
and  until  this  glorious  change  shall  be  effected,  his 
judgments  will  be  continued.  He  has  taken  in 
hand  the  solemn  work  of  reforming  a  guilty  world  ; 
and  he  will  see  it  accomplished. 

We  flatter  ourselves  perhaps,  that  the  awful 
judgments  foi-ctold,  are  to  fall  only  on  the  papal  na- 
tions ;  and  that  protestants  will  be  employed  as  a- 
gents  to  punish  the  more  guilty  and  corrupt.  But 
■vve  may  apply  to  ourselves  the  words  of  the  prophet 
to  the  people  of  Israel,  when  they  cruelly  made  war 
on  their  brethren  of  Judah  :  "Are  there  not  with 


The  Vial  poured  on  the  Sun,  169 

you^  even  with  you^  sins  against  the   Lord  your 
God  ?" 

There  are  sins  among  the  protestant,  as  well  as 
papal  nations  ;  in  America  as  well  as  Europe. 
Wherever  the  plague  may  first  fall,  the  effects  of 
them  will  be  extensively  felt.  The  vials  will  be 
poured  out,  not  only  into  the  seat  of  the  beast,  but 
upon  the  earth,  the  rivers,  the  seas,  the  air,  and  even 
the  sun  itself. 

From  the  present  aspect  of  the  times,  the  com- 
mon analogy  of  providence,  and  the  predictions 
and  threatenings  of  scripture,  we  have  reason  to  ex- 
pect, that  there  will  be  great  calamities  among  the 
nations  of  the  earth ;  and  that  in  these  calamities  we 
ourselves  shall  have  a  share.  Our  connexion  and 
intercourse  with  Europe  render  this  probable  :  And 
there  are  also  with  us,  even  with  us,  sins  against 
the  Lord. 

God  is  undoubtedly  working,  in  his  provi- 
dence, to  bring  forward  a  more  happy  state  of 
the  church  and  of  the  world.  But  there  is  still  much 
to  be  done  ;  and  great  calamities  are  yet  to  be  ex- 
pected. 

This  is  the  warning  of  scripture  and  providence  ; 
Prepare  to  meet  your  God. 

Let  us  be  well  established  in  the  great  principles  of 
religion  ;  and  take  heed  lest  we  be  drawn  away  with 
the  error  of  the  wicked.  When  we  see,  or  hear 
that  licentious  opinions  abound,  let  us  remember, 
that  this  is  an  event  which  the  gospel  has  foretold, 
and  by  this  circumstance  let  us  be  confirmed  in 
our  faith. 

Perhaps  the  greatest  danger  wdll  not  be  in  our 
day,  but  in  succeeding  times.  Let  us  therefore 
train  up  our  children  in  the  knowledge  and  belief  of 
the  gospel,  and  form  their  manners  according  to  its 
doctrines  and  precepts. 

Vol.  IL  X 


170  The  Vial  poured  on  the  Sun, 

They  who  poison  the  tender  minds  of  the  yotith 
with  licentious  and  deistical  notions,  or  throw  in 
their  way  books  ^vritten  with  a  design  to  ridicule 
and  discredit  the  gospel,  are  acting  a  part  most  un- 
iJiendly  to  the  interest  of  society,  the  church  of  God, 
and  the  souls  of  men. 

,    Liberality  of  sentiment,  in  opposition  to  blind 
bigotry,  is  much   to  be   commended.     But  let  no 
man,  under  pretence  of  liberality  in  religion,  pros- 
trate religion  itself.     Openness  of  mind  and  can- 
dour of  enquiry  are  amiable  in  christian  professors  ; 
and  amiable  in  the  young.     But  to  give  their  minds 
^  bias  in  favour  of  infidelity,  and  in  opposition 
to  the  gospel,  before  they  have  capacity  and  oppor- 
tunity for  extensive  reading  and  critical  researches, 
is  not  to  ]:y-omote,  but  prevent  openness  and  can- 
dour.    The  gospel  is  certainly  harmless.     It  has 
no  tendency  to  make  men  worse.     It  will  not  de- 
base their  minds,  corrupt  their  virtue,  or  rehder 
them  unfriendly  to  one  another.     Its  tendency  is 
the  reverse.     If  a  man  does  not  believe  it  to  be  di- 
vine, yet  he  must  believe  it  to  be  good.     It  is  im- 
possible therefore  that  any  man,  in  labouring  tt)  ob- 
struct it,  should  be  influenced  by  laudable  motives. 
•They  who,  by  writing  or  conversation,  by  pub- 
lishing or  circulating  licentious  books,  spread  the 
principles,  of  infidelity,  must  have  some  unworthy 
design. 

It  Js  pretended  by  some,  that  if  we  educate 
^outh  in  the  belief  of  the  gospel,  we  prejudice  their 
'minds,  prevent  their  freedom  in  enquiry,  and  make 
them  only  christians  by  tradition. — But  if  the  gos- 
pel may  be  true,  and  is  certainly  good,  a  bias  in 
-ks  favour  is,  at  least,  safe  \  a  bias  rgainst  it  may  be 
fatal.  It  is  unjust,  however,  to  call  a  religious 
education  by  the  name  of  prejudice.  As  well  may 
you  give  this  name  to  a  secular,  or  civil  educationo 
As  well  may  }  ou  say,  that  youthful  idleness  ajid 


The  Vial  poured  on  the  Sun.  171 

Ignorance  arc  fine  preparations  for  fu  ture  ensiinence 
in  a  secular  calling,  or  a  civil  profession. 

If  there  is  no  danger  in  teaching  our  children  the 
arts  of  life,  there  can  be  none  in  teaching  them  the 
existence  and  providence  of  God,  the  immortality 
of  the  soul,  the  obligations  of  virtue,  and  the  doc- 
trine of  salvation  through  a  dying  Saviour. 

These  sentiments  are  so  agreeable  to  the  dictates 
of  reason,  so  adapted  to  the  wants  of  nature,  and 
so  conducive  to  the  peace  of  the  mind,  that  the 
benevolent  heart  will  wish  their  universal  influence. 

It  becomes  us  also,  to  honour  the  institutions  of 
God,  to  sanctify  his  day,  attend  on  his  worship  and 
observe  his  ordinances  ;  for  these  are  the  means  of 
promoting  knowledge,  piety  and  virtue. 

Let  every  one  review  his  life,  repent  of  his  sins, 
and  work  out  his  salvation.  Our  present  term  of 
existence  is  short ;  there  is  a  \vorld  before  us ;  death 
is  our  passage  to  that  world.  Prepared  for  death, 
we  are  prepared  for  every  change  which  precedes  it : 
Secure  of  heaven  we  have  nothing  to  fear  from  this 
changing  world. 

Let  us  by  our  example  recommend  religion, 
support  its  credit,  and  aid  its  influence  ;  and  to  all 
our  labours  add  our  fervent  prayers,  that  in  the 
midst  of  the  years,  God  would  revive  his  work, 
and  in  wrath  remember  mercy. 


vy»>y-v,/"«/'^«/". 


#s-:§- 


jReligion  essentially  included  in  the  Love  of  our 
Country, 


"#5-€@f> 


LUKE  7.  iv,  V, 

And  Xi:hen  they  came  to  J esus ,  they  besought  him  instantly,  saying. 
That  he  was  worthy  for  whom  he  should  do  this,  for  he  Loveth 
our  nation,  and  he  hath  built  us  a  Synagogue, 

X  HE  person  of  whom  this  high  character 
is  given,  was  a  Roman  Centurion,  who  command- 
ed a  company  of  soldiers  stationed  in  Capernaum. 
By  residing  in  Judea,  he  had  acquired  a  knowledge 
of,  and  was  become  a  proselyte  to  the  Jewish  reli- 
gion ;  and  by  his  justice  and  benevolence,  he  had 
greatly  endeared  himself  to  the  people  among  whom 
he  was  conversant. 

This  officer  had  a  servant  who  was  taken  dan- 
gerously sick.  Having  heard  the  fame  of  Jesus, 
he  desired  some  of  the  elders  of  the  Jews,  to  go 
and  entreat  his  compassion  for  this  unhappy  young 
man.  The  elders  went ;  and  when  they  were 
come  to  Jesus,  they  besought  him,  with  great  im- 
portunity, to  grant  to  the  centurion  the  favour 
which  he  asked  ;  alleging  this  argument,  "  He  is 


JReiigion  and  Patriotism  cotmected*         17S 

worthy  for  whom  thou  shouldst  do  this,  for  he  lov- 
eth  our  nation,  and  hatli  built  us  a  synagogue.'* 

As  he  had,  for  some  time,  dwelt  in  Judea,  had 
embraced  the  religion  of  the  country,  and  probably 
intended  here  to  spend  the  rest  of  his  days,  he 
might  now  consider  this  as  his  own  country.  His 
love  to  the  nation,  with  which  he  was  connected, 
the  elders  urged  as  an  evidence  of  his  personal  worth, 
and  as  a  reason  why  they  hoped  Jesus  would  grant 
the  favour  requested.  Jesus  accordingly  went  and 
healed  the  servant.  And,  not  only  on  account  of 
the  centurion's  love  to  the  nation,  but  also  in  re- 
gard to  that  benevolence  which  he  expressed  for  a 
servant,  the  humility  with  \vhich  he  made  his  appli- 
cation, the  strength  of  his  faith,  and  the  just  reason- 
mg  by  which  he  supported  it,  Jesus  in  the  pres- 
ence of  the  people,  gave  him  this  high  commenda- 
tion ;  "I  have  not  found  so  great  faith  ;  no,  not  in 
Israel." 

The  encomiums  bestowed  on  this  centurion, 
may  lead  us  to  consider  the  nature,  and  fruits  of 
love  to  our  country. 

This  is  the  same  thing  as  love  to  our  neighbour, 
with  only  such  circumstantial  differences,  as  arise 
from  the  different  relations  of  the  object. 

Love  to  our  neighbour  the  apostle  has  explained, 
*'  Owe  no  man  any  thing,"  says  he,  "  but  to  love 
one  another  ;  for  he  who  loveth  another,  hath  fulfill- 
ed the  law.  For  this,  Thou  shalt  not  commit  a- 
dultery  ;  thou  shalt  not  kill ;  thou  shalt  not  steal ; 
thou  shalt  not  bear  false  witness  ;  thou  shalt  not 
covet;  And,  if  there  beany  other  commandment, 
it  is  briefly  comprehended  in  this  saying.  Thou  shalt 
love  thy  neighbour,  as  thyself.  Love  worketh  no 
ill  to  his  neighbour  ;  therefore  love  is  the  fulfilling 
of  the  law." 

Love  to  our  country  is  this  love  to  cur  neighbour, 
extended  on  the  national  scale,  and  applied  to  the 


174         Religion  and  Patriotism  connected, 

national  interest.  It  is  a  desire  of  the  general  hap- 
piness, and  a  disposition  to  promote  it  according  to 
our  rank  and  station  in  society. 

This  love,  however,  will  not  stop  at  the  bounds 
of  our  country  ;  it  will  pass  over,  and  extend  its 
good  wishes  to  the  whole  human  race.  It  would 
rejoice  to  see,  not  one  country  only,  but  the  world 
of  mankind,  in  a  state  of  prosperity  and  happiness. 

As  every  man  is  charged  with  the  immediate  care 
of  himself  and  his  family,  so  he  naturally  feels  more 
sensibly  for  himself  and  them,  than  for  mankind  at 
large.  3ut  while  seiflove  prompts  him  to  seek  his 
ovyn  interest,  and  natural  afftction  excites  him  to 
consult  the  interest  of  his  particular  friends,  bene- 
voiencc,  operating  in  a  just  degree,  will  restrain  him 
from  pursuing  his  own  interest,  or  that  of  his 
friends,  in  ways  injurious  to  the  rights  of  oth- 
et's. 

A  regard  to  our  country  is  strengthened  by  our 
connection  with  it.  "  For  our  brethren  and  com- 
panions' sake,  we  say.  Peace  be  within  her."  Self- 
love  and  benevolence  are  here  combined.  They 
cooperate  and  assist  each  other.  But  if  we  regard 
our  country  only  for  our  own  sake,  this  is  mere 
selfishness,  a  principle  which  will  excite  us  to  seek 
our  country's  good,  or  hurt,  according  as  we  ima- 
gine, the  one,  or  the  other  will  best  promote  our 
own  separate  and  personal  interest. 

Though  we  are  not  required  to  love  another 
more  than  ourselves ;  yet  we  are  required  so  to 
love  all  men,  as  to  injure  none  for  the  sake  of  our- 
selves ;  but  even  to  sacrifice  our  particular  interest 
for  the  greater  good  of  a  number;  not  seeking  our 
own  profit,  but  the  profit  of  7nany  that  they  may  be 

-S-Cn)€CL» 

He  who  loves  another  with  a  pure  heart,  wishes 
all  men  happy.  As  he  will  not  seek  his  own  inter- 
est at  the  expense  of  his  neiglibours ;  or  the  interest 


jReligion  and  Patriotism  connected.        175 

6F  his  friends  at  the  expense  of  his  country  ;  so 
neither  will  he  attempt  or  desire  to  raise  the  glory, 
or  extend  the  bounds  of  his  country  by  oppressing 
or  exterminating  other  nations,  who  have  the  same 
right,  with  himself,  to  existence,  liberty  and  hap- 
piness. 

War  is  always  unlawful  except  in  cases  of  nec- 
essary selfdefence.  Whenever  its  object  is  merely 
wealth,  or  glory,  or  the  extension  of  territory',  it  is 
the  most  horrid  of  all  crimes  ;  for  ever}^  crime  is 
involved  in  it,  and  every  calamity  produced  by  it. 

If  a  nation,  already  possessed  of  more  territory 
than  they  can  occupy,  should  wantonly  attempt  to 
dispossess  other  nations,  by  spreading  among  them 
promiscuous  destruction,  whatever  pretensions  they 
may  make  ot  love  to  their  own  country,  they  are  but 
the  robbers  and  murderers  of  their  follovv  creatures ; 
and  humanity  will  weep  at  their  success.  The 
boasted  patriotism  of  the  ancient  Romans  was  only 
pride,  ambition  and  avarice  ;  and  their  love  to  their 
country,  was  cruelty  to  the  human  race. 

These  remarks  may  be  sufficient  to  illustrate  the 
general  principle.  We  vvill  now  attend  to  its  ope- 
rations. 

1.  If  we  love  our  country,  we  shall  be  affected 
"with  her  dangers  and  calamities. 

*'  If  I  forget  thee,  O  Jerusalem,"  says  the  Psalm- 
ist;  "  let  my  right  hand  forget  her  cunning.  If  I 
do  not  remember  thee  ;  if  I  prefer  not  Jerusalem 
above  my  chief  joy,  let  my  tongue  cleave  to  the 
roof  of  my  mouth."  As  all  publick  calamities  are 
the  consequences  of  prevailing  wickedness,  love  to 
our  country  will  lament,  not  only  the  calamities 
themselves,  but  especially  the  vices,  which  operate 
to  the  introduction  of  them.  "  If  ye  will  not  hear," 
says  the  prophet  to  the  impenitent  Jews,  *'  my  soul 
shall  weep  in  secret  places  for  your  pride,  and  mine 
«ves  shall  run  down  with  tears." 


176         Religion  and  Patriotism  connected. 

2.  This  ]:)rinciple  will  restrain  us  from  injuring, 
and  prompt  us  to  serve  our  country.  "  Love  works 
no  ill."     "  B}'  love  we  serve  one  another." 

All  vice  and  immorality  tend  to  the  common 
misery.  In  proportion  as  iniquity  abounds,  the 
publick  prosperity  is  endangered.  Consequently 
every  vicious  man  is  bringing  evil  on  his  country.  If 
his  vices  do  not  afi'ect  the  general  happiness  imme- 
diately, yet  they  may  do  it  remotely,  by  corrupt- 
ing the  manners  of  others.  No  man  is  so  inconsid- 
erable, but  that,  by  an  evil  example,  he  may  de- 
stroy much  good.  The  friend  of  his  country  will, 
on  a  principle  of  love,  abstain  from  every  species  of 
vice  and  impiety. 

And  on  the  other  hand,  he  will  practise  every  so- 
cial virtue. 

If  he  is  called  to  a  publick  station,  he  will  be 
faithful  there,  remembering,  that  he  is  exalted,  not 
for  himself,  but  for  others  ;  that  his  country  has  a 
demand  upon  him,  which  he  is  bound  to  pay  ;  that 
she  is  not  a  servant  to  him,  but  he  is  a  servant  to 
her  ;  that  he  is  vested  with  authority,  not  to  be  min- 
istered unto,  but  to  minister. 

If  he  acts  in  a  private  station,  he  will  be  careful  to 
fill  his  humble  sphere.  He  will  live  in  all  godliness 
and  honesty  ;  cheerfully  bear  his  part  of  public  bur- 
dens ;  contribute  to  the  support  of  reasonable  gov- 
ernment ;  yield  obedience  to  just  and  good  laws  ; 
give  his  voice  for  the  promotion  of  such  men  as  he 
believes  are  qualified,  by  their  virtues  and  abilities, 
to  lead  in  society  ;  and  will  use  his  influence  for  the 
general  encouragement  of  religion. 

As  piety  is  the  foundation  of  social  virtue,  he 
will  pay  due  reverence  to  those  sacred  institutions, 
which  are  the  means  of  bringing  men  to  the  knowl- 
edge of  God  and  preserving  a  sense  of  his  supreme 
government.  In  this  view,  he  will  honor  the  sab- 
bath, and  the  ordinances  of  divine  worship,  know- 


Religion  and  Patriotism  conneeted,         177 

mg  them  to  be  the  instituted  means  of  piety  toward 
God,  and  of  righteousness  and  benevolence  to  men. 
This  leads  me  to  observe, 

3.  A  lover  of  his  country  has  an  affection  for  the 
church  of  God,  and  a  concern  to  promote  its  credit 
and  interest. 

The  centurion  shewed  his  love  to  the  nation  by 
building  a  synagogue.  It  cannot  be  doubted,  that 
he  attended  at  the  synagogue  too.  He  was  a  friend 
to  religion  ;  thus  he  shewed  himself  a  friend  to  the 
nation.  David  says,  "  Because  of  the  house  of  the 
Lord,  I  will  seek  thy  good."  He  regarded  his  own 
country  above  all  others,  because  the  church  of  God 
was  there.  In  this  appeared  Moses's  patriotism. 
"  He  chose  rather  to  suffer  affliction  with  the  peo- 
ple of  God,  than  to  enjoy  the  pleasures  of  sin  for  a 
season."  He  esteemed  the  reproach  of  Christ,  great- 
er riches  than  the  treasures  in  Egypt." 

Christ  is  head  over  all  things  for  the  church.  He 
has  promised  to  preserve  her  against  all  the  assaults 
of  her  enemies.  He  orders  the  dispensations  of  his 
providence  in  reference  to  her  good ;  for  her  refor- 
mation, when  she  is  corrupt ;  for  her  security,  when 
she  reforms.  "  As  many  as  I  love,"  says  he,  "  I 
rebuke  and  chasten  :  Be  zealous  therefore  and  re- 
pent." A  people  so  far  degenerated,  as  to  despise 
the  means  of  reformation,  soon  lose  their  spiritual 
privileges,  and,  with  them,  their  national  securi- 
ty- 

The  church  of  God  among  a  people,  as  long  as 
she  maintains  her  purity,  is  their  strongest  bulwark. 
*'  Beautiful  for  situation  is  mount  Zion,  the  joy  of 
the  whole  earth.  God  is  known  in  her  palaces  for 
a  refuge."  But  when  she  so  far  conforms  to  the 
manners  of  the  world,  as  to  tease  to  be  a  church  of 
God,  she  falls  under  that  awful  threatening,  *'  You 
only  have  I  known  of  all  the  families  of  the  earth  ; 
therefore  I  will  punish  you  for  all  your  iniquities." 

Vol.  it.  Y 


1 78         lieligiofi  and  Patriotism  connected. 

Since  religion  is  so  necessary  to  the  happiness  ot 
civil  society,  an  enemy  to  the  former  cannot  be  a 
friend  to  the  latter.  He  who  treats  revelation  with 
contempt  ;  he  who  tramples  on  divine  institutions  ;, 
he  who  encourages  vice  and  impiety  by  his  exam- 
ple and  conversation,  does  more  to  undermine  the 
national  security,  than,  by  any  other  means,  he 
can  do  to  establish  it. 

4.  Love  to  our  country  will  express  itself  in  pray- 
ers for  her  prosperity.  "  Pray  for  the  peace  of  Jeru- 
salem," says  the  Psalmist,  "  they  prosper  that  love 
thee.  Peace  be  within  thy  walls,  and  prosperity 
within  thy  palaces."  The  apostle  directs,  that 
"  prayers  be  made  for  all  men,"  and  particularly 
*'  for  them  who  are  in  authority,  that  we  may  lead 
a  quiet  and  peaceable  life.— This  is  acceptable  in 
the  sight  of  God."  Prayer  is  a  proper  expression 
of  our  benevolence  to  men,  as  well  as  of  our  piety 
to  God.  If  we  believe  that  there  is  an  allwise,  and 
almighty  Governour,  who  superintends  the  affairs 
of  nations,  we  must  believe  it  to  be  his  will,  that 
we  should  apply  to  him  for  national  blessings  and 
protections,  as  well  as  for  personal  supports  and 
mercies. 

I  have  illustrated  the  nature  and  operations  of  love 
to  our  country.  I  now  ask  your  attention  to  some 
reflections  which  result  from  the  subject. 

1.  True  patriotism  is  a  nobler  attainment  than 
some  seem  to  imagine. 

It  includes  compassion  for  the  unhappy,  hatred 
of  sin,  love  of  virtue,  disinterestedness,  selfdenial, 
industry,  prudence,  piety  and  devotion  j  yea,  eve- 
ry thing  that  is  excellent  and  amiable.  It  is  not  an 
empty  sound,  but  a  solid  virtue,  or  rather  an  assem- 
blage of  virtues.  It  is  not  a  philosophical  parade, 
but  a  christian  grace  ;  yea,  a  collection  of  graces. 

Though  the  gospel  has  not  enjoined  the  love  of  our 
country,  in  these  very  words,  yet  it  has  abundantly 


Religion  and  Patriotism  connected.         179 


"t, 


inculcated  the  thing  itself.  It  requires  us  to  love 
our  neighbours,  our  brethren,  our  enemies,  and  all 
men  ;  and  to  look  not  only  at  our  own  things,  but 
also  at  the  things  of  others. 

2.  There  is  a  great  difference  between  talking 
warmly  in  our  country's  favour,  and  really  loving  it, 

A  man  may  say  much  in  the  praise  of  his  country, 
its  constitution,  trade,  soil  and  climate,  and  give 
it  the  preference  to  all  other  countries;  he  may 
plead  for  its  rigl\ts  widi  great  earnestness,  and  do 
much  to  support  its  credit  and  respectability  ;  and 
yet  not  be  a  real  lover  of  it — not  have  any  pure  be- 
nevolence, any  piety  to  God,  or  regard  to  virtue  ; 
but  be  influenced  wholly  by  ambition  and  avarice  ; 
he  may  still  practise  those  vices,  which,  if  they 
should  generally  prevail,  would  bring  national  mise- 
ry and  ruin.  Balaam  could  not  be  hired  to  curse 
Israel.  He  said  the  finest  things  of  the  nation. — 
"  God  hath  not  beheld  iniquity  in  Jacob,  nor  seen 
perverseness  in  Israel.  Blessed  is  every  one  that 
blesseth  them,  and  cursed  is  every  one  diat  cursetli 
them."  Was  not  he  a  friend  to  God's  people  ? — 
Follow  him  a  little  farther,  and  you  will  see.  Though 
he  would  not  assist  theii'  destruction  by  a  prophetic 
execration,  yet  he  told  their  enem}^  how  he  might 
bring  on  them  an  efficacious  curse.  He  taught  Ba> 
lak  to  cast  a  stumbling  block  before  them,  by  which 
they  would  fall  into  fornication  and  idolatry.  This 
advice  was  more  fatal,  in  its  consequences,  than  a 
hundred  formal  execrations  would  have  been.  It 
was  the  means  of  involving  them  in  such  guilt,  as 
could  not  be  expiated  without  the  death  of  multi- 
tudes. Every  man  who  is  a  promoter  of  wicked- 
ness is  an  enemy  to  his  country.  He  contributes  to 
its  disgrace  and  misery.  Did  not  Achan  sin  in  the 
accursed  thing  ?  but  that  man  perished  not  alone  ia 
his  iniquity.. 


180         Religion  and  Pati'iotism  connected. 

3.  It  appears  from  our  subject,  that  a  people^ 
who  enjoy,  and  profess  to  believe  divine  revelation, 
ought  to  make  some  stated  provision  for  maintain- 
ing and  preserving  the  social  worship  of  the  Deity. 

This  is  a  plain  dictate  of  reason,  as  well  as  scrip- 
ture. As  God  has  made  mankind  to  subsist  in  a 
state  of  society,  every  thing  which  is  in  its  nature, 
necessary  to  the  welfare  of  society,  must  be  ap- 
proved by  him.  Every  one  knows,  that  society 
cannot  be  continued,  much  less  be  happy,  without 
some  degree  of  virtue,  and  without  a  general  re- 
straint on  men's  selfish  passions  and  vicious  inclina- 
tions. The  first  and  principal  object  in  every  socie- 
ty must  be,  to  prevent,  or  restrain  injustice,  oppres- 
sion, sensuality,  idleness  and  dissoluteness  of  man- 
ners ;  and  to  encourage  and  support  righteousness, 
sobriety,  industry,  and  all  those  virtues,  which  tend 
to  the  happiness  of  individuals,  and  of  the  commu- 
nity.— Now  there  are  but  two  ways  in  which  this 
design  can  be  effected.  It  must  be  either  by  light 
and  reason  ;  or,  by  force  and  terror.  And  which  is 
most  consistent  with  the  liberty  and  dignity  of  ra- 
tional beings ;  to  govern  them  by  stripes  and  gib- 
bets, prisons  and  workhouses  ;  or,  to  govern  them 
by  conviction  and  persuasion,  argument  and  mo- 
tive ?  If  mankind  ought  to  be  governed,  not  as  slaves, 
but  freemen — not  as  brutes,  but  moral  agents,  then 
provision  ought  to  be  made  for  the  diffusion  of  ne- 
cessary knowledge,  and  especially  of  the  knowledge 
of  religion,  which  offers  the  grand  motives  to  every 
social  and  private  virtue.  There  ought  to  be  schools 
for  the  instruction  and  education  of  youth.  There 
ought  also  to  be  some  standing  means  of  more  pub- 
lick  and  general  instruction  in  the  great  principles 
and  duties  of  religion.  Every  one  knows  that  the 
belief  of  the  being  and  providence  of  God,  and  the 
apprehension  of  a  future  state  of  retribution,  are 
the  grand  principles  of  all  virtue.  And  it  is  al- 
so evident,  that  the  publick,  social  worship  of  God 


Meligion  and  Patriotism  connected.  181 

is  the  best,  and  the  only  effectual  mean  of  maintain- 
ing and  diffusing  among  a  people  this  apprehension 
and  belief.  If  then  there  were  no  such  thing  as  the 
gospel,  it  would  still  be  the  duty  and  interest  of  ev- 
ery community,  to  provide  means  for  promoting 
the  knowledge  of  natural  religion  ;  such  as  the  be- 
ing and  government  of  God,  a  future  retribution, 
the  nature  and  necessity  of  virtue,  its  tendency  to 
the  happiness  of  society  and  of  particular  persons, 
and  the  miserable  consequences  of  vice ;  Ijecause 
such  provision  would  be  a  more  cheap,  rational  and 
liberal  way  of  governing  mankind,  than  any  other 
that  can  be  imagined. 

Civil  magistrates  have  no  right  to  dictate  men's 
belief,  or  control  their  consciences.  But  the  wor- 
ship of  the  Deity,  and  the  obligations  of  virtue,  are 
contrary  to  no  man's  conscience.  He  who  has  any 
religion  at  all,  acknowledges  these.  He  who  has  no 
religion,  and  believes  none,  can  have  no  conscience 
in  the  matter. 

It  appears  then,  that  the  gospel,  properly  speaking, 
never  costs  men  any  thing ;  for  it  calls  them  to  do 
nothing  more,  than,  as  members  of  society,  they  are 
bound  to  do ;  and,  as  good  members  of  society, 
they  would  be  inclined  to  do,  if  the  gospel  had  nev- 
er come  to  them. 

If,  in  a  social  and  civil  view,  they  would  be  bound 
to  maintain  publick  teachers,  who  should  explain 
and  inculcate  the  principles  and  duties  of  natural 
religion,  What  grievance  is  it  that  the  gospel  re- 
quires them  to  maintain  christian  teachers  ?  The 
gospel  instructs  us  in  all  those  truths  and  virtues, 
which  belong  to  natural  religion,  and  which  are  ne- 
cessary to  the  good  of  society  in  the  present  state. 
Has  it  injured  us  in  pointing  out  a  way  to  heaven 
through  a  Redeemer,  in  promising  pardon  to  sinners 
on  repentance,  and  in  offering  grac^-  to  help  our  in- 
iirmities  ? 


182         lleUgion  and  Patrioiism  connected. 

The  reason  why  some  doubt,  whether  civil  rulers 
should  concern  themselves  in  the  support  of  religion, 
is,  because  it  is  a  matter  which  relates  to  men's 
souls.  And  indeed,  considered  simply  in  this 
view,  it  must  be  merely  a  matter  of  private  judg- 
ment in  which  the  civil  powers  al-e  not  to  interfere. 
But  so  far  as  it  relates  to  the  good  of  society,  rulers 
ought  to  encourage  and  support  this  as  well  as  any 
thing  else,  which  relates  to  the  same  end. 

They  who  deny,  that  rulers  have  any  thing  to  do 
in  religious  matters,  will  find  themselves  involved 
in  absurdity  and  contradiction.  For,  on  their 
ground,  it  will  follow,  that  there  must  be  no  laws 
against  vice,  or  in  favor  of  virtue,  no  laws  against 
theft,  oppression,  drunkenness,  idleness  and  profan- 
ity  ;  or  in  favour  of  industry,  charity,  righteousness 
and  sobriety.  For  such  laM's  have  relation  to  mat- 
ters, which  essentially  concern  religion.  If  we  al- 
low, that  there  may  be  laws  to  regulate  our  social 
manners,  we  grant  the  whole  matter  in  question  ; 
because  our  social  manners  are  immediately  con- 
nected with  religion.  And  if  these  are  to  be  regu- 
lated, it  will  follow,  that  the  worship  of  the  Deity, 
ihe  observance  of  the  sabbath,  and  an  attendance  on 
the  acknowledged  institutions  of  heaven,  are  to  be 
encouraged  and  supported  ;  because  these  are  the 
best  and  surest  means  of  promoting  social  virtue 
and  happiness. 

4.  If  we  ought  to  regard  the  interest  of  our  coun- 
try at  large,  we  ought,  for  the  same  reasons,  to  con- 
sult the  peace  and  happiness  of  the  smaller  socie- 
ties of  which  we  are  members. 

The  same  principles,  which  ought  to  govern  na- 
tions, ought  also  to  govern  those  societies,  into 
which  nations  are  subdivided.  The  apostle's  in- 
struction should  be  religiously  observed  in  all  our 
social  conduct,  "  Let  nothing  be  done  through  strife, 
or  vain  glory ;  but,  in  lowliness  ©f  mind,  let  each 


Religion  and  Patriotism  ecnnected.  183 

'esteem  other  better  than  himself."  In  all  communi- 
ties, there  will  often  be  a  diversity  of  sentiment, 
and  a  collision  of  interest.  Peace  and  happiness 
will  therefore  depend  on  candor  and  condescension. 

In  civil  society  we  must  never  pursue  our  own 
supposed  interest  in  a  manner  evidently  prejudicial 
to  the  general  welfare.  In  religious  society,  we 
must  never,  in  circumstantial  things,  so  stiffly  ad- 
here to  our  peculiar  sentiments,  as  to  deprive  others 
of  the  means  of  edification  in  things  essential.  For 
the  convenience  of  social  worship,  it  is  necessary 
that  christians  should  be  formed  into  particular 
churches.  When  a  church  is  formed,  the  members, 
however  divided  in  sentiment  about  smaller  diings, 
should,  with  united  affection,  pursue  the  great  ob- 
jects in  which  they  are  agreed  ;  and  should  so  far 
condescend  to  one  another,  that  they  may,  with  ore 
mind,  and  one  mouth,  glorify  God. 

If  the  whole  society  is  but  just  competent  to  the 
maintenance  of  publick  worship,  the  consequence 
of  divisions  is,  that  none  will  enjoy  the  privilege.  If 
a  part  institute  a  mode  of  worship  by  themselves, 
with  an  intention  to  exclude  their  brethren,  they 
render  that  a  burden,  which  to  the  whole  united 
would  be  easy  ;  and  in  the  issue  deprive  the  whole 
of  a  privilege,  which  all  wish  to  enjoy.  Let  none 
therefore  seek  merely  to  please  himself,  but  let  ev- 
ery one  please  his  neighbour  for  his  good  to  edifi- 
cation. 

5.  We  see  how  careful  we  should  be,  that  no 
selfish  or  unworthy  motive  influence  our  social,  or 
religious  conduct. 

The  elders  of  the  Jews,  when  they  asked  of  Je- 
sus a  favour  for  the  centurion,  added,  "  He  is  wor- 
thy for  whom  thou  shouldst  do  this,  for  he  loveth 
our  nation,  and  hath  built  us  a  syna.ii'ogue."  They 
expressed  their  sense,  that  a  spirit  of  benevolence, 
and  a  regard  to  the  general  interest  of  religion ,  were 


1 84         Religion  and  Patriotism  connected. 


"ti 


proper  qualifications  for  divine  favours.  Christ 
complies  with  the  request  thus  urged  ;  and  by  his 
compliance  confirms  the  justness  of  the  sentiment. 
A  man  no  farther  acts  as  a  member  of  society,  than 
he  is  guided  by  benevolence  ;  and  his  devotions  are 
no  farther  acceptable,  than  charity  mingles  itself 
with  them.  Be  ye  therefore  sober  and  watch  unto 
prayer  ;  dan,  above  uU  things,  have  fervent  charity 
among  youi selves. 


SERMON     XIV. 

TJie  Influence  of  Religion  to  enlarge  tlie  Mind, 

2  CORINTHIANS,  vi,  13. 

Now  for  a  recompense  in  ihe  saine,  (I  speak  as  unto  my  Children} 
be  ye  also  enlarged. 


Oi 


'F  this  enlargedness  of  mind,  which  the 
apostle  recommends  to  the  Corinthians,  he  himself 
was  an  eminent  example.  All  his  worldly  honours, 
interests  and  prospects  he  cheerfully  relinquished, 
for  the  service  of  Christ  in  preaching  the  gospel  of 
salvation.  In  the  prosecution  of  this  work,  he  was 
not  confined  to  the  places,  where  he  found  it  most  lu- 
crative to  himself ;  he  rather  chose  to  bestow  his 
labour,  where  it  seemed  most  necessary  for  others. 
In  the  churches  of  Macedonia  he  was  received 
with  much  cordiality,  and  treated  with  singular 
kindness.  They  not  only  contributed  to  his  sup- 
port while  he  was  among  them,  but  ministered  to 
his  necessities,  when  he  was  absent  from  them. 
Alluding  to  their  liberality,  he  says  to  the  Corin- 
thians, "  I  robbed  other  churches,  taking  wages  of 
Vol.  II.  2 


186  The  Mind  enlarged  hy  Eeligion, 

them,  to  do  you  service."  In  Corinth,  a  place  of 
great  opulence,  he  found  little  of  this  liberal  spirit. 
And  such  was  the  opposition  which  he  met  with 
from  false  apostles,  that  he  declined  to  receive  the 
scanty  supplies  which  were  offered  him.  He  says, 
"  I  have  kept  myself  from  being  burthensome  to 
you,  and  so  will  1  keep  myself.  Notwithstanding 
the  liberality  of  other  churches,  and  the  parsimony 
of  this,  he  here  bestowed  a  great  part  of  his  la- 
bours, both  in  preaching  and  in  writing.  In  this 
chapter,  after  a  detail  of  his  labours  and  sufferings 
in  the  cause  of  the  gospel,  he,  with  great  pathos 
and  earnestness,  addresses  himself  to  his  Corinthi- 
an brethren  ;  "  O  ye  Corinthians,  our  mouth  is 
open  unto  you  ;  our  heart  is  enlarged.  Ye  are  not 
straitened  in  us  ;  but  ye  are  straitened  in  your  own 
bowels.  Now  for  a  recompense  in  the  same,  be 
ye  also  enlarged." 

What  the  apostle  here  recommends  is  an  enlarg- 
ed mind,  in  opposition  to  a  straitened^  contracted 
mind. 

We  will  illustrate  this  enlarged  mind^  in  its  na- 
ture and  operations ;  and  then  shew  the  proper 
means  of  obtaining  it. 

I.  The  nature  and  operations  of  an  enlarged  mind 
are  first  to  be  Considered. 

The  apostle  evidently  intends,  by  the  phrase, 
some  eminent  measure  of  a  virtuous  and  holy  tem- 
per. 

1.  Tlie  christian  of  an  enlarged  mind  entertains 
comprehensive  and  connected  ideas  of  the  religion 
of  the  gospel,  and  regards  the  several  parts  of  it, 
according  to  their  comparative  usefulness  and  im- 
portance. 

There  are  some,  who  profess  a  zeal  for  religion, 
but  confine  their  zeal  to  a  few  particular  things,  to 
certain  favourite  sentiments  and  usages  ;  and  these 
not  the  most  important  in  the  christian  scheme,  if 


The  Mind  enlarged  by  Religion,  187 

they  in  any  sense  belong  to  it.  Among  many  of 
the  primitive  believers  an  attachment  to  the  rites 
and  ceremonies,  in  vvhicli  they  had  been  cdncated, 
almost  excluded  benevolence  and  charity  to  dieir 
more  liberal  brethren.  On  this  account,  the  apos- 
tle calls  them  weak  in  faith — babv.s  in  Christ.  Tlvjy 
might  have  honest  intentions,  but  they  had  not  con- 
sistent ideas  of  the  nature  of  the  gospel. 

The  enlarsjed  christian  imbibes  his  religious  sen- 
timents  fresh  and  pure  from  the  deep  fountain  of 
divine  truth,  not  from  the  shallow,  variable  stream 
of  human  opinion.  Regarding  the  Deity  as  the 
great  object  to  which  all  religion  is  directed,  he 
proves  what  is  acceptable  to  him. 

Contemplating  the  perfect  character  of  God,  he 
concludes,  that  all  religion  must  consist  in  recti- 
tude of  heart  and  holiness  of  life — that  love  to  him, 
and  benevolence  to  men  must  be  its  leading  princi- 
ples— and  that  to  purify  the  heart,  and  promote  the 
works  of  righteousness,  must  be  the  great  end  of 
all  the  doctrines  and  institutions  of  the  gospel.  He 
despises  not  the  least  command  ;  but  he  principal- 
ly attends  to  the  things  which  make  tlie  substance 
of  religion  ;  and,  in  subservience  to  these,  he  hon- 
ours every  ordinance  whicii  he  finds  to  be  sanction- 
ed by  divine  authority. 

2.  The  enlarged  christian,  in  matters  of  religion, 
judges  freely  and  independenthj. 

There  are  some,  who,  with  unthinking  indolence, 
take  their  religious  sentiments  as  they  are  dictated 
by  others.  In  opposition  to  this  implicit  credulity, 
our  Saviour  says,  "  Call  no  man  your  Father,  on 
earth,  for  one  is  your  Father,  who  is  in  heaven." 
An  attention  is  due  to  the  opinions  of  wise  and  good 
men.  But  we  are  to  give  no  man  dominion  ovt  r 
our  faith.  The  Bereans  were  commended,  be- 
cause they  received,  with  all  readiness  of  miud. 


188  The  Mind  enlarged  by  Religion. 

the  doctrines  taught  by  the  apostles,  and  searched 
the  scriptures  daily,  whether  these  things  were  so. 

The  christian  of  a  large  and  liberal  mind  will  not 
receive  doctrines,  as  the  commandments  of  men  j 
nor,  on  the  other  hand,  will  he  cavil  and  object 
against  them,  to  shew  his  superiority  to  the  opin- 
ions cf  men.  The  latter  discovers  as  much  pride 
and  seifconceit,  as  the  former  discovers  indolence 
and  carelessness  ;  and  it  is  difRcult  to  say,  which 
is  most  incoiislstent  with  an  open  and  generous  soul. 
'  3.  The  enlarged  mind  yields  an  unreserved  sub- 
mission to  the  diviiiC  government. 

To  the  man,  va  hose  views  are  contracted  within 
himself,  the  ways  of  God  are 'subjects  of  daily 
complairit.  As  he  has  no  higher  aim  than  his.own 
worldly  interest,  so  he  has  no  higher  wish,  tlian  to 
iind  that  providence  makes  him  its  favourite.  Dis- 
appointmenls  vex  him,  poverty  mortifies  him,  the 
prosperit)'  of  others  torments  him  ;  for  he  sees  no 
reason,  why  they  should  be  more  happy,  and  more 
successful  than  himself. 

The  man  of  an  enlarged  heart  contemplates  the 
ways  of  God  on  a  more  extensive  scale.  He  does 
not  consider  himself  as  the  only  object  of  the  divine 
care,  nor  the  present  life  as  the  only  term  of  his 
existence,  nor  this  \x'orld  as  made  and  governed 
merely  for  his  use.  He  looks  up  to  God  as  a  Be- 
ing of  unsearchable  wisdom  and  unbounded  good- 
ness, whose  government  extends  to  all  creatures, 
and  whose  designs  reach  forward  to  the  remotest 
ages  of  futurity.  He  believes  that  there  is  a  secret 
connexion  in  all  God's  dispensations,  and  feels 
himself  incompetent  to  judge  what  will  best  pro- 
mote the  general  interest,  or  even  his  own.  He 
c'onsiders,  that  the  temporary  evils  which  he  suf- 
fers, may  be  productive  of  lasting  good  to  others  ; 
thf.t  the  worldly  prosperity,  which  he  sometimes 
desires,  might,  if  granted,  operate  to  the  prcjudie 


The  Mind  enlarged  by  Religion.  189 

of  many ;  and  that  liis  present  afflictions  may,  in 
ways  unknown  and  unsuspected,  turn  to  his  own 
eternal  beneiit.  He  therefore  acquiesces  in  all  the 
allotments  of  providence,  and  rejoices  tiiat  his  in- 
terests are  in  better  hands  than  his  own. 

4.  The  erilaro'ed  chri-^tian  is  of  a  humble  mind. 

The  man  ofanarroiv,  illiberal  heart,  thinks  hit^h- 
ly  of  his  cjww  worth,  is  tenacious  of  his  own  ojiin- 
ions,  and  devoted  to  his  o\vn  interest.  Vainly  puft'- 
ed  up  with  a  fleshly  miud,  he  assumes  airs  of  im- 
portance, magnihes  his  own  works,  and  depreciates 
the  virtues  of  others.  But  the  man  of  enlarged  and 
liberal  sentiments  thinks  soberly,  speaks  modestly 
and  walks  humbly.  He  considers  lumself  as  only 
a  single  being  in  the  immense  creation  of  God. 
Contemplating  the  infinity  of  the  Creator,  the  extent 
and  variety  of  his  works,  and  the  countless  myriads 
of  superiour  intelligences,  which  wait  around  him, 
he  sinks  into  nothing  in  his  own  estimation.  Yea  ; 
when  he  recollects  the  many  instances  of  eminent 
virtue  and  \\  isdum,  which  have  appeared  among  the 
human  race,  he  dares  not  exalt  himself  above  his 
fellow  mortals  ;  but  is  rather  disposed  to  think  oth- 
ers better  than  himself.  From  an  enlars:ed  view  of 
tie  Creator  and  his  works,  the  pious  Psalmist  was 
led  to  the  most  abasing  thoughts  of  man.  "  O  Lord, 
how  excellent  is  thy  name  in  all  the  earth,  who  hast 
set  thy  glory  above  the  heavens  ?  When  1  consider 
thy  heavens,  the  work  of  thy  fingers,  the  moon  and 
stars,  which  thou  hast  ordained.  What  is  man,  that 
thou  art  mindful  of  him  ;  and  the  Son  of  man,  that 
thou  visitest  him  ?" 

Influenced  by  this  spirit  of  humility,  the  chris- 
tian reveres  the  word  of  revelation,  and  receives 
with  submission  its  heavenly  instructions.  Every 
high  thing  within  him,  which  exalts  itself  against 
the  knowledge  of  God   is  brought  low,  and  every 


190  The  Mind  enlarged  by  Religion, 

thought  is  captivated  to  the  obedience  of  Christ. 
He  vaUies  the  counsels  of  his  friends,  and  hstens 
to  their  faithful  reproofs  ;  and  is  ever  ready,  on  con- 
viction, to  change  his  sentiments,  and  amend  his 
conduct ;  to  retract  his  errors  and  confess  his 
faults. 

5.  The  enlarged  heart  is  a  benevolent  heart. 

"  We  are  poor,"  says  the  apostle,  "  yet  make 
many  rich ;  Ave  have  nothing,  yet  possess  all  things 
— our  heart  is  enlarged." 

He,  whose  feelings  are  contracted  within  him- 
self, views  with  indifference  the  misfortunes  of  a 
neighbour,  he  rather  watches  to  make  some  advan- 
tage from  them,  than  studies  how  to  relieve  them. 
But  the  enlarged  christian  considers  all  men  as  his 
fellow  creatures,  partakers  of  the  same  nature,  and 
subject  to  the  same  sensations  with  himself.  From 
what  he  suffers,  he  realizes  what  they  suffer  in  sim- 
ilar circumstances.  It  is  one  of  his  highest  pleas- 
ures to  abate  the  miseries,  and  advance  the  happi- 
ness of  those  around  him.  Every  act  of  benefi- 
cence to  the  needy  returns  back  to  himself,  bring- 
ing the  reward  of  homefelt  satisfaction. 

His  goodness  is  not  confined  to  friends  and  fa- 
vourites, to  this  religious  sect  or  that  political  par- 
ty ;  but  extends  to  all  as  there  is  opportunity. 
Like  the  good  Samaritan,  he  can  shew  mercy  to 
the  distressed,  though  they  are  of  another  nation, 
and  of  a  different  religion  ;  yea,  though,  in  time 
past,  they  have  been  his  enemies. 

He  can  do  good  to  those  from  whom  he  expects 
no  recompense  ;  for  he  looks  for  his  recompense  in 
the  gratification  of  his  own  benevolence,  and  in  the 
approbation  of  his  God. 

Among  his  fellow  christians  he  maintains  an  oblig- 
ing candour.  Conscious  of  imperfection  in  him- 
self, he  looks  for  perfection  in  none  ;  and  sensible  of 
his  need  of  candour  from  his  brethren,  he  shews 


The  I  fine!  enlarged  by  Religion »  191 

that  they  may  expect  it  from  him.  He  will  not 
hastily  condemn  them  for  every  error  in  sentiment, 
or  renounce  communion  with  them  for  every  diver- 
sity of  usage  ;  but  wherein  he  fi.ids  them  agreeing 
with  him,  he  will  walk  by  the  same  rule;  and  where- 
in they  are  differently  minded,  he  prays  that  God 
will  reveal  even  this  unto  them. 

He  will  not  resent  every  inadvertent  action  or  ex- 
pression, though  it  may  seem  exceptionable  ;  but 
will  make  allowance  for  the  common  infirmities  of 
human  nature,  and  for  the  peculiar  weaknesses  and 
temptations  of  particular  persons. 

Real  injuries  he  can  forgive  on  moderate  terms. 
And  knowing  how  forward  selflovc  is  to  magnify 
the  injuries  which  it  receives,  and  to  palliate  those 
which  it  commits,  he  is  careful,  in  cases  of  variance, 
not  to  state  too  high  the  conditions  of  peace. 

He  can  sacrifice  his  own  interest  to  the  superior 
happiness  of  his  fellow  men,  like  saint  Paul,  who 
sought  not  his  own  profit,  but  the  profit  of  many 
that  they  might  be  saved. 

He  does  not  view  as  lost  all  the  blessings,  which 
are  dispersed  among  the  human  race,  nor  wish  to 
grasp  them  with  his  own  hands.  He  desires  the 
happiness  of  all  men,  and  with  pleasure  beholds  his 
fellow  creatures  rejoicing  under  the  smiles  of  prov- 
idence. His  neighbour's  fruitful  field  and  plentiful 
harvest,  peaceful  mansion  and  contented  aspect,  re- 
fresh and  cheer  his  heart.  He  takes  a  sensible 
share  in  the  blessings,  which  they  enjoy,  and  is 
happy  in  their  prosperity.  ' 

He  readily  acknowledges  the  kindnesses  v/hich 
are  done  him.  He  can  more  easily  forgive  an  in- 
jury, than  forget  a  favour.  Injuries,  he  knows, 
may  proceed  from  accident,  inadvertence,  or  tran- 
sient passion,  without  settled  malice  or  delilicrate 
intention  ;  but  favours  are  usually  the  eftects  of  a 
kind  and  friendly  disposition  ;  and  the  smallest  kind- 


192  The  Mind  enlarged  by  lieUgion. 

ness  done  with  good  will,  is  rather  to  be  acknow- 
ledged, than  the  greatest  injury  done  by  accident, 
is  to  be  resented.  The  enlarged  mind  marks  this 
difference  ;  and  while  it  passes  over  many  injuries 
without  serious  resentment,  it  will  let  no  favour 
stand  unnoticed. 

The  man  of  enlarged  views  cultivates  a  good  opin- 
ion of  mankind.  When  he  thinks  most  favoura- 
bly of  them,  he  best  enjoys  himself.  Their  virtues 
he  had  rather  notice  than  their  failings.  For  the 
former  he  gives  them  full  credit ;  the  latter  he 
wishes  to  extenuate  and  excuse. 

Perverse  as  mankind  are,  lie  finds,  that,  while 
he  acts  well  himself,  he  can,  for  the  most  part, 
live  peaceably  with  them.  And  bad  as  the  world 
is,  he,  in  the  course  of  his  business,  meets  more 
honest  men  than  knaves ;  and  is  oftener  treated 
with   justice,   than   defrauded  of  his  rights. 

If  he  is  Sometimes  defamed,  yet  while  he  pro- 
vides things  honest  in  the  sight  of  all  men,  his  char- 
acter is  generally  safe.  He  is  oftener  commended 
for  worthy  actions,  than  slandered  for  suspected 
faults. 

How  much  soever  some  complain  of  their  neigh- 
bours, every  man  finds  it  better  to  live  in  society, 
than  in  solitude.  No  man  chooses  to  retire  from  the 
world,  and  confine  himself  to  a  hermitage.  Every 
one  therefore  must  be  presumed  to  receive  more 
good  than  evil  from  those  around  him. 

The  man  of  a  large  and  liberal  mind,  thus  viewing 
the  state  of  the  world,  and  the  dispositions  of  man- 
kind^ embraces  in  the  arms  of  his  benevolence  the 
whole  human  race,  and  those  especially  with  whom 
he  has  intercourse  and  connexion  :  He  does  good 
as  he  has  opportunity  ;  and  the  good  which  he  re- 
ceives, he  thankfully  remembers  and  cheerfully 
requites. 


The  Mind  enlarged  by  Religion.  193 

These  are  the  operations  of  a  heart  enlarged. 

II.  We  proposed,  in  the  second  place,  to  con- 
sider the  proper  meuns  of  obtaining  and  improving 
this  liberality  and  largeness  of  mind. 

1.  The  first  thing,  which  here  offers  itself  to  our 
thoughts,  is  an  intimate  acquaintance  with  the  holy- 
scriptures. 

All  moral  excellency  and  mental  improvement 
have  their  foundation  in  knowledge.  It  is  not, 
however,  any  and  every  kind  of  knowledge  that 
will  enlarge  the  mind.  One  may  indulge  his  curi- 
osity in  prying  into  the  affairs  of  his  neighbours, 
and  the  secret  transactions  of  families  ;  he  may 
studiously  acquaint  himself  with  a  thousand  trifles 
which  have  no  relation  to  his  duty  as  a  christian,  or 
his  business  as  a  man  ;  and  after  all  his  frivolous  ac- 
quisitions, be  more  straitened  and  contracted  than 
he  was  before.  The  knowledge  which  enlarges  the 
soul,  is  that  which  is  great  in  its  object,  and  useful 
in  its  tendency. 

In  this  view  the  reading  of  history  is  very  impor- 
tant, especially  to  the  young.  Thus  they  recall  the 
years,  which  have  gone  by,  and  bring  past  events  to 
be  present.  They  run  b.ick  to  distant  ages,  con- 
verse with  those  who  lived  on  this  globe  long  before 
they  had  a  being.  They  learn  what  were  the  sen- 
timents, manners  and  pursuits  of  men,  thousands  of 
years  ago ;  see  the  gradual  progress  of  arts  and  civ- 
ilization ;  perceive  the  difference  between  the  rude 
ages  of  antiquity,  and  the  periods  of  modern  refine- 
ment ;  and  contemplate  human  nature  in  its  vari- 
ous forms  and  attitudes.  Hence  they  discern  plain 
proofs  of  a  governing  Providence,  gain  conviction 
of  human  depravity,  remark  the  absurdities  of  hea- 
then mythology,  and  are  led  to  conclude  the  ne- 
cessity of  divine  revelation  in  order  to  just  and  ra- 
tional sentiments  of  God  and  religion. 

Vol.  it.  A  a 


1 94  l^he  Mind  enlarged  by  Religion, 

But  there  is  no  reading  so  immediately  conducive 
to  the  enlargement  of  the  mind,  as  that  of  the  holy 
scriptures. 

We  all  have  this  book  in  our  hands,  have  early 
been  accustomed  to  read  it,  have  been  taught  some 
of  its  contents  from  our  cradles,  and  we  forget  its 
sacred  importance.  If  it  had  come  to  us  suddenly, 
as  a  new  discovery,  and  with  the  sanction  of  divine 
authority,  we  should  open  it  with  eagerness,  and  read 
it  with  astonishment. 

The  idea  of  a  book  dictated  by  the  inspiration  of 
God,  for  the  instruction  of  mortals,  is  a  grand  and 
noble  conception.  It  leads  us  to  view  the  Deity  as 
a  Being  of  wonderful  condescension  ;  and  mankind 
as  sustainingan  important  rank  among  his  creatures. 

The  matters  contained  in  this  volume  are  the  most 
interesting  that  can  be  imagined. 

The  subjects  of  common  history  are  often  enter- 
taining and  affecting  ;  but  compared  with  some  of 
the  subjects  which  the  bible  exhibits  to  us,  they  ap- 
pear small  and  trifling. 

Vulgar  history  gives  us  the  character  of  kings 
and  emperors,  statesmen  and  heroes,  and  details  to 
us  their  great  actions,  and  mighty  atchievements. 
But  the  scriptures  exhibit  the  character,  and  describe 
the  government  of  that  infinite,  eternal,  all  perfect 
Being,  before  whom  princes  arc  nothing,  and  the 
judges  of  the  earth  are  vanity. 

History  relates  the  rise  and  fall,  the  changes  and 
revolutions  of  states  and  kingdoms.  But  the  scrip- 
tures inform  us,  how  worlds  rose  out  of  chaos  into 
being  and  order ;  and  how  they  will,  in  some  future 
period,  be  dissolved,  and  pass  away. 

History  gives  us  an  account  of  the  first  settlement 
and  gradual  population  of  particular  countries.  But 
the  Bible  has  chosen  a  grander  theme.  It  teaches 
us  the  first  beginning,  and  the  early  increase  of  the 
human  race,  and  the  manner   in  which  the  world 


Tlie  Mind  enlarged  by  Religion,  1 95 

was  peopled  irom  one  created  pair.  Yea,  it  rises 
above  this  globe  ;  it  ascends  to  the  skies  ;  it  brings 
us  intelhgence  of  important  things  in  tlie  invisible 
world ;  such  as  the  creation,  offices  and  employ- 
ments of  angels  and  spirits,  the  apostasy'  of  miiiti- 
tudes  of  these  superior  beings,  the  condition  into 
which  they  arc  fallen,  and  the  end  to  which  they  are 
reserved. 

History  informs  us  of  great  changes,  which  have 
happened  in  particular  countries,  by  means  of  for- 
eign invasions,  or  internal  rebellions.  But  the 
scriptures  instruct  us,  how  our  whole  race  have 
departed  from  God,  and  what  is  the  awfui  conse- 
quence of  this  universal  defection.  They  at  the 
same  time,  discover  to  us  a  divine  Saviour,  who 
assumed  human  flesh,  appeared  in  this  world,  ex- 
hibited a  pattern  of  virtue,  taught  a  system  of  im- 
portant truths,  died  a  sacrifice  for  the  guilt  of  men, 
and  rose  from  the  dead  as  the  first  fruits  of  a  general 
resurrection,,  and  a  pledge  of  eternal  life  to  theoi 
who  believe. 

Hibtor}^  gives  us  a  description  of  the  earth,  the 
genius  of  its  inhabitants,  the  produce  of  its  climates, 
and  the  policies  of  its  kingdoms.  But  the  book  of 
God  discovers  to  us  a  world,  which  mortal  eye  hath 
not  seen.  It  describes  the  riches  and  glories  of  the 
heavenly  state,  the  employments  of  its  inhabitants, 
and  the  qualifications  necessary  to  our  obtaining  a 
settlement  among  them. 

If  any  knowledge  is  of  use  to  elevate  the  mind, 
the  knou  ledge  of  the  scriptures  is  the  most  useful ; 
for  the^e  bring  to  us  tilings  of  the  highest  nature 
and  most  interesting  consequence,  things  which  re- 
late, not  to  particular  nations  or  ages  only ;  but  to 
tlie  world,  to  other  worlds,  to  all  mankind  in  all 
the  ages  of  eternity. 

2.  That  we  may  be  enlarged,  it  is  necessary  that 
we  submit  to  the  power  oi  the  gospel  and  feel  it*, 
influence  on  our  hearts.. 


1 S 6  The  Mind  enlarged  by  Religion. 

Knowledge  is  highly  useful ;  but  this  alone  will 
rather  swell,  than  enlarge  the  mind.  It  is  charity 
which  edifies. 

We  often  see  men  of  learned  education,  and  ex- 
tensive knowledge,  who  are  still  contracted  in  their 
views,  and  illiberal  in  their  sentiments.  And  Ave 
sometimes  see  n^en  of  moderate  erudition,  who  dis- 
cover an  amiable  generosity  and  Oi^enness  of  mind. 
The  former  have  sought  knowledge  for  worldly 
ends,  and  devottd  their  acquirements  to  the  low 
purposes  of  ambition  and  covetousness.  The  latter 
have  s'udied  the  gospel  of  Christ,  that  they  might 
understand  its  nature  and  feel  its  influence  ;  and 
their  knowledge  has  made  them  better  rnen — more 
humble  in  their  thoughts  of  thems.ives — more  lib- 
eral in  their  sentiments  of  their  fellow  christiaub — 
and  more  benevolent  to  all  men. 

The  insufficiency  of  knowledoe  alone,  and  the 
efficacy  or  real  religion  to  enlarge  the  mind,  we  see 
in  the  apostle  Paul.  Let  us  view  this  man  in  the 
two  different  periods  of  his  life  ;  the  one  before, 
and  the  other  after,  he  became  a  christian. 

Paul  was  a  man  of  supeiior  natural  abilities,  and 
literary  accomplishm.ent^i.  He  received  as  good 
an  education  as  his  country  afforded.  He  was  con- 
versant with  the  writings  of  Moses  and  the  proph- 
ets. He  was  well  acquainted  with  the  rites  and 
forms  of  his  religion,  and  with  the  ancient  predic- 
tions concerning  a  Saviour  to  come.  Aid  from 
several  passages  in  his  writings  it  appearb,  that  he 
had  read  tht  most  celebrated  poets  and  philosophers. 
But  with  all  his  fine  talents  and  distin^- uished  knowl- 
edge, Paul  Avas  still  a  bigot.  He  had  aii  illiberal 
contracted  spirit.  He  glcried  in  his  Hebrew  blood, 
in  his  descent  from  Abraham,  in  his  circumcision 
on  the  appointed  day,  in  his  phansean  principles, 
and  in  his  strict  observance  of  the  legal  ceremonies  ; 
and  on  these  grounds  he  built  his  hopes  of  salva- 


The  Mind  enlarged  by  Religion,  1 97 

tion.  He  had  a  zeal  for  religion,  but  it  was  a 
fierce,  unmerciful  zeal  ;  a  zeal  which  stimulated 
him  to  persecute  the  church  of  Christ  and  waste  it. 
The  salvation  of  God  he  limited  to  his  own  coun- 
try— to  his  own  proud  sect.  Tlie  rest  of  mankind 
he  consigned  over  to  destruction.  His  soul,  tims 
contrcicted  by  pride,  selfconceit  and  false  zeal,  could 
not  receive  tne  rays  of  divine  light,  vvhicii  shone 
around  him.  The  benevolent  doctrines  of  Jesus 
had  no  charms  to  captivate  his  darkened  mnid. 
The  miracles  of  the  Son  of  God  had  no  power  to 
convince  his  obstinate  heart.  He  breathed  out 
threatening  and  slaughter  against  the  disciples  of 
the  Lord. 

Paul,  in  the  height  of  his  persecuting  rage,  was 
arrested  by  a  divine  hand.  Such  glaring  evidence 
was  poured  hi  upon  him,  as  overcame  his  prejudi- 
ces, and  convinced  him,  that  the  gospel  was  from 
heaven.  He  received  it  as  divinely  excellent,  and 
bowed  to  its  authority. 

From  this  time  you  see  him  quite  a  different  man. 
His  mind  is  enlarged  by  the  religion,  which  he  has 
embraced,  and  all  his  conduct  speaks  the  benevo- 
lence of  his  heart. 

He  no  longer  considers  God,  as  the  God  of  Jews 
only  :  He  adores  him  as  the  God  of  Gentiles,  as 
rich  in  mercy  to  all  who  call  upon  him,  and  as  gov- 
erning the  world  without  respect  of  persons.  He 
believes  that  the  Messiah  came,  not  to  exalt  Jev/s 
to  dominion  over  other  nations  ;  but  to  bring  salva- 
tion to  a  guilty  world.  He  now  can  sacrifice  all  his 
temporal  prospects  to  the  spiritual  interest  of  his 
fellow  men,  not  seeking  his  owji  profit,  but  the 
profit  of  many,  that  they  may  be  saved.  He  reck- 
ons not  his  own  life  dear  to  himself,  that  he  may 
fulfil  the  ministry  ajjpointed  him,  and  finish  his 
course  with  joy.  What  things  \^ere  gain  to  him, 
these  now  he  esteems  lo.s  for  Ciirist.     While  he 


198  The  Mind  enlarged  by  lieliglon. 

keeps  under  his  body,  lest  he  should  be  a  castaway^ 
he  is  made  all  things  to  all  men,  tliat  he  may  by  all 
means  save  son\e.  All  his  preaching  breathes  con- 
descension and  goodness.  There  is  nothing  in  it 
to  encourage  stiffness  and  obstinacy  among  christ- 
ians ;  but  every  thing  to  molify  the  passions,  sweet- 
efx  the  spirits  and  smooth  the  manners.  He  enter- 
tains the  most  liberal  views  of  the  purposes  of 
God's  grace.  The  grace  manifested  in  his  conver- 
sion, he  celebrates  in  terms  of  high  admiration,  be- 
cause it  was  designed,  not  for  his  sake  only,  but 
rather  for  the  gereral  g'jod  of  mankind.  He  gives 
thanks  for  the  success  of  the  gospel  in  particular 
places ;  because  hence  the  riches  of  God's  grace 
would  be  known  in  places  remote,  and  in  ages  to 
come.  He  admires  the  dispensation  ot  divine  mer- 
cy to  guilty  men  ;  because  hereby  the  mduifold  wis- 
dom of  God  would  be  more  clearly  seen  in  heaven- 
ly places.  He  regards  all  men,  and  all  moral  be- 
ings, as  one  family,  one  grand  community,  under 
Jesus  their  head.  He  wishes  to  see  christians  all 
united  in  love,  and  studying  the  things  which  make 
for  the  common  salvation. 

That  which  made  so  mighty  a  change  in  Paul, 
was  the  cordial  reception  of  the  gospel.  As  soon 
as  this  began  to  operate  in  his  heart,  his  views  were 
enlarged — his  prospects  were  extended — his  be- 
nevolence stretched  wider  and  wider  its  arms,  until 
it  embraced  the  whole  system  of  rational  creatures. 
The  man,  who  like  Paul,  would  enlarge  his  mind, 
must  not  content  himself  with  a  cold,  speculative 
belief  of  the  gospel ;  but  cultivate  in  his  heart  the 
spirit  and  genius  of  Christ  s  religion. 

3.  The  enlargement  of  the  mind  depends  much 
on  social  intercourse,  especially  on  social  worship. 

He  who  withdraws  himself  from  the  world,  will 
be  apt  to  think  of  his  fellow  men  worse  than  they 
deserve.     The  prophet  Elijah,  in  his  gloomy  cave, 


The  Mind  enlarged  hy  Religion^  199 

pronounced  all  men  his  enemies,  and  grew  weary 
of  life.  God  calls  him  to  come  fordi,  mingle  with 
mankind,  and  attend  the  duties  of  his  office ;  assur- 
ing him,  that,  corrupt  as  the  nation  was,  there 
were  many  good  men  remaining.  Abraham,  be- 
fore he  conversed  with  the  people  of  Gerar,  thought 
surely  the  fear  of  God  was  hot  in  that  place  ;  but, 
on  acquaintance,  he  found  in  it  piety  enough  to  re- 
buke his  misconduct. 

By  performing  the  duties  of  social  life,  we 
strengthen  and  improve  the  social  affections.  In 
conversing  with  mankind,  we  meet  with  many  a- 
greeable  characters  ;  see  many  worthy  actions  ;  re- 
ceive many  instructive  sentiments,  which,  other- 
wise, would  have  escaped  our  notice.  By  the  re- 
ciprocal exchange  of  good  offices  we  become  inter- 
ested in  each  other's  happiness. 

In  this  view,  religious  society  is  of  great  utility. 
When  christians  statedly  assemble  together  to  in- 
voke the  same  Father,  in  the  name  of  the  same 
Mediator,  and  unite  their  voices  in  imploring  the 
same  blessings,  each  for  his  fellow  worshippers,  as 
well  as  for  himself,  they  consider  themselves  as  a 
fraternity,  all  standing  in  the  same  relation  to  God, 
and  all  related  to  one  another.  Feeling  each  other's 
wants,  and  rejoicing  in  each  other's  prosperity,  they 
almost  forget  the  distinctions  of  interest.  The 
church  of  Christ  is  one  ;  all  particular  churches  are 
members  of  the  same  general  community  ;  and  all 
should  endeavour  to  keep  the  unity  of  the  spirit  in 
the  bond  of  peace,  and  by  love  serve  one  another. 

The  breast,  in  which  christian  love  dwells,  must 
be  enlarged.  There  is  no  place  for  it  with  those 
who  are  straitened  in  their  own  bowels  ;  for  this  af- 
fection does  not  confine  its  regards  to  a  particular 
sect  or  society,  it  embraces  all  churches  of  the 
saints. 


20O  The  Mind  enlarged  by  Religion* 

Nothing  is  more  inconsistent  with  enlargedness 
of  heart,  than  a  customary  neglect  of  social  wor- 
ship. It  has  often  been  observed,  that  they  who 
withdraw  from  the  assemblies  of  the  saints,  contract 
an  unsocial  sourness  toward  mankind,  a  suspicious 
distrust  of  their  neighbours,  and  disaffection  to 
those  around  them  ;  or  else  they  run  into  sentiments 
of  infidelity  and  irreligion. 

And  it  is  obvious  to  every  one.  that  those  chris- 
tiajis,  who,  either  through  mistaken  zeal,  or  acci- 
dental disgust,  separate  from  their  brethren,  and 
form  new  sects,  soon  lose  that  liberality  and  enlarg- 
edness  of  heart,  which  are  among  the  beauties  and 
glories  of  religion.  They  persuade  the'- tselves  to 
believe,  and  allow  themselves  to  speak,  of  their 
fellow  christians,  many  unkind  and  unfo'/ourable 
things,  which,  if  they  would  mingle  .vith  them, 
they  would  know  to  be  without  foundation. 

Honest  christians  may  think  dilfereitly.  But,  if 
once  they  begin  to  magnify  their  differences  into 
causes  of  disimion,  they  will  soon  come  to  condemn, 
perliaps  to  hate  one  another.  Let  them  walk  togeth- 
er, hand  in  hand,  and  maintain  fellowship  in  the 
things  in  which  they  are  agreed  ;  and  they  will  easi- 
ly see  that  the  things  in  which  they  differ  are  but 
small,  compared  with  the  other. 

The  animosities  between  different  sects  of  christ- 
ians are  much  increased  by  their  standi'ig  at  a  dis- 
tance. If  they  would  mingle  in  the  civil  and  reli- 
erious  life,  they  would  see,  that  religion  is  not  con- 
fined to  any  one  sect,  but  may  be  found  in  others,  as 
well  as  their  own. 

4.  Prayer  is  of  great  use  to  enlarge  the  mind. 

This  is  a  sacred  converse  with  God.  It  is  the 
opening  of  our  desires  and  feelings  to  him.  It  is 
an  exercise  well  adapted  to  raise  our  hearts  above 
this  world,  and  elevate  our  affections  to  divine  and 
heavenly    objects.     Will  the    christian,    \yho  has 


'llie  Mind  enlarged  by  lieligion,  201 

been  employed  in  communion  with  his  God,  imme- 
diately return  to  the  vanities  and  follies  of  the  world  ? 
Will  he  at  once  forget  where  he  has  been,  what  he 
has  been  doing,  and  the  high  privilege,  which  he 
has  enjoyed  ?  By  a  regular  devotion,  we  set  God 
always  before  us,  and  live  in  his  presence.  How 
grand  and  solemn  the  thought,  that  we  are  surround- 
ed with  the  Deity,  and  filled  with  his  fulness — that 
his  ej^e  observes  our  ways,  and  his  counsel  guides 
our  steps — that  his  ear  attends  our  requests,  ancjl 
his  bounty  supplies  our  wants  ? 

Converse  with  God  supposes  a  belief  of  his  prov- 
idence. If  we  believe  that  he  is  good  to  us,  w^e 
must  believe  that  he  is  also  good  to  others.  And  if 
our  fellow  men  are  objects  of  his  care,  as  well  as 
we,  they  ought  to  be  objects  of  our  benevolence, 
as  well  as  we  of  theirs. 

From  that  universal  providence,  which  prayer 
acknowledges,  we  are  led  to  view  all  men  as  our 
brethren,  belonging  to  the  same  household  with  us. 
We  are  taught  that  we  must  pray  for  all  men,  for 
this  is  acceptable  in  the  sight  of  God  our  Saviour. 
We  must  then  wish  well  to  all ;  otherwise  our  pray- 
ers W'ill  contradict  the  sentiments  of  our  hearts. 

Thus  prayer  enlarges  the  soul,  exalts  our  thoughts 
of  God  and  his  providence,  and  extends  the  circle 
of  our  ]>enevolence  to  all  his  creatures. 

From  what  has  been  said,  we  see  that  many  have 
mistaken  ideas  of  real  greatness  of  mind. 

Do  you  imagine,  ihat  you  discover  an  enlarged 
soul,  when  you  throw  off  the  fear  of  God  and  a  fu- 
ture judgment — when  you  trample  on  the  precepts 
and  spurn  the  tlii'eatenings  of  scripture — when  you 
despise  what  your  serious  neighbours  revere — when 
you  set  up  your  reason  in  opposition  to  revelation, 
and  your  humour  in  opposition  to  divine  institu- 
tions ?  Do  you  call  it  greatness  of  mind,  to  rise  in- 
to high  resentment  for  trifiing  wrongs — to  utter  pas- 

VoL.  11.  B  b 


202  The  Mind  enlarged  by  Religion, 

sionate  language  when  you  receive  an  ofFence— to 
revenge  an  injury  and  revile  an  enemy? — You  great- 
ly mistake  the  matter.  Piety  and  submission  to 
God,  humility  and  modesty  in  your  language  and 
deportment,  meekness  and  condescension  when  of- 
fences happen,  goodness  and  benevolence  to  all 
men  ;  these  are  the  things  which  indicate  an  enlarg- 
ed mind.  Pride,  passion,  revenge,  precipitancy  and 
contentious  zeal,  discover  a  low,  small,  contracted 
soul.  The  glory  and  greatness  of  the  divine  char- 
acter are  goodness  and  mercy.  The  dignity  of  man 
is  likeness  to  God. 

Our  subject  teaches  us,  that  the  gospel  is  a  most 
noble  institution,  wherever  it  comes  with  power,  it 
mends  the  heart  and  adorns  the  life  ;  makes  men 
more  useful  to  others,  more  agreeable  in  all  relations, 
more  capable  of  enjoying  themselves.  If  any  man 
be  in  Christ,  he  is  a  new  creature. 

We  learn  farther,  that  the  gospel  bears  plain 
marks  of  a  divine  original.  Wherever  it  produces 
its  proper  eft'ect,  it  enlarges  the  heart,  elevates  the 
affections,  inspires  with  unbounded  benevolence, 
and  makes  men  like  to  God.  So  divine  a  religion 
must  have  a  divine  original.  Wisdom,  so  pure  and 
peaceable,  so  full  of  mercy  and  good  fruits,  must 
be  wisdom  from  above. 

He  who  believes,  has  the  witness  in  himself. 
Having  experienced  the  transforming  power  of  the 
gospel  on  his  own  heart,  he  feels  an  unwavering 
conviction  that  it  is  from  God. 

The  man,  who  rejects  the  gospel  of  Christ,  as  a 
human  invention,  has  never  known  its  divine  efficacy. 
He  is  a  stranger  to  that  humility,  meekness,  con- 
descension, benevolence  and  heavenliness,  which 
it  uniformly  inculcates,  and  in  which  greatness  of 
mind  consists.  The  more  the  soul  is  enlarged,  the 
more  it  will  be  delivered  from,  and  secured  against, 
sceptical  thoughts. 


'rjie  Mind  enlarged  by  Religion,         203 

You  who  complain  of  doubts  and  unbelief,  sit 
down  and  enquire,  Wliether  you  have  ever  sub- 
mitted to  the  government  of  Christ^s  religion?  If  you 
regard  it  only  as  a  matter  of  speculation,  no  won- 
der that  the  tempter  throws  doubts  in  your  way. 
If  you  regard  it  as  matter  of  practice,  and  cultivate 
the  temper  of  it  in  your  hearts,  you  will  feel  its  ex- 
cellence and  importance.  Continue  in  Christ's 
word,^  and  you  are  his  disciples  indeed,  and  you 
shall,  know  the  truth,  and  the  truth  will  make  you 
free. 


The  Changing  Nature  of  worldly  Things^ 

1.    CORINTHIANS,     vii.  31. 
Thefashion  of  this  World  passeth  away. 


X  HE  mutable  and  transient  nature  of  all 
things  around  us,  is  here  adduced  as  an  argument 
against  depression  in  adversity,  and  exultation  in 
prosperity,  eagerness  in  our  worldly  pursuits,  and 
anx?ety  obout  future  events.  "  The  time  is  short," 
says  the  apostle,  "  it  remaineth,  that  they  who  wcep^ 
be  as  if  they  wept  not ;  they  who  rejoice,  as  if  they 
rejoiced  not ;  they  who  buy,  as  if  they  possessed 
not ;  they  who  use  the  world,  as  not  abusing  it : 
JFor  the  fashion  oj  this  world  passeth  axvay.^'* 

To  illustrate   and  improve  this  thought,  is  the 
design  of  the  present  discourse. 

All  things  around  us  are  changing. 
The  visible  heavens  daily  vary  their  appearance, 
and  present  to  us  different  scenes.  The  stars,  which 
now  exhibit  themselves  to  our  view,  are  not  the 
same  which  a  few  months  ago,  adorned  our  even- 
irg  hemisphere  ;  but  another  assemblage,  which 
have  come  in  their  place,  and  which  will  again  give 


llie  Changes  of  the  JFortd.  20$ 

place  to  them.  The  moon,  from  evening  to  even- 
ing, changes  her  face  :  At  one  time  she  appears 
full  orbed,  and  soon  hides  herself  in  darkness. 

The  sun  approaches  us  with  his  lively  beams  and 
gives  us  summer  ;  then,  retiring  toward  the  other 
pole,  he  leaves  us  to  feel  our  dependence  on  his 
friendly  visits,  and  to  realize  how  intolerable  would 
be  our  state  it  he  should  too  long  delay  his  return. 

Spring  and  summer,  autumn  and  winter,  walk 
their  rounds,  and  follow  each  other  in  close  succes- 
sion. None  of  them  abide  with  us  long.  Each  in 
his  turn  just  appears,  makes  a  transient  visit,  and, 
stepping  forward  on  his  way,  gives  room  to  the 
next. 

In  every  season  we  experience  a  great  variety  in 
the  temperature  of  the  air,  the  course  and  strength 
of  the  winds,  and  the  aspect  of  the  skies.  Cool 
winds  mitigate  the  fierce  heat  of  the  summer's  sun ; 
and  warm  breezes,  now  and  then,  soften  the  rigour 
of  the  winter's  frost.  Thus  each  season  is  com- 
fortable in  its  mean,  and  tolerable  in  its  extremes. 

Nature  is  continually  diversifying  her  dress.  Wc 
see  her  at  one  time,  clothed  with  verdure,  and  en- 
riched with  fruitage  ;  then  despoiled  of  her  orna- 
ments and  treasures,  veiled  with  snow,  and  de- 
formed with  frost. 

For  a  few  months  she  teems  with  life  ;  the  groves 
and  fields,  the  grass  and  flowers,  the  very  air,  all 
are  peopled  with  living  myriads.  These,  for  a  few 
days,  play  in  the  summer's  beams :  ''  But  God  hides 
his  face,  and  they  are  troubled  :  He  takes  away 
their  breath,  and  they  die  and  return  to  their  dust. 
Again  he  sendeth  forth  his  spirit,  and  they  are  cre- 
ated :  He  reneweth  the  face  of  the  earth." 

Time  makes  observable  changes  in  the  surface  of 
our  globe.  By  the  washing  of  rains,  mountains 
are  wasting  and  valleys  are  filling.  By  subterrane- 
ous winds  and  fires,  new  mountains  are  heaved  up. 


206  The  Changes  of  the  Jrorld., 

and  new  valleys  are  sunk.  In  one  place,  the  land 
encroaches  on  the  sea  ;  in  another,  tl^e  sea  makes 
inroads  on  the  land.  By  the  power  of  tempests 
and  tides,  islands  are  united  to  continents,  and  con- 
tinents are  dismembered  to  form  new  islands.  Riv- 
ers and  streams  forsake  their  old  beds,  and  force 
now  channels.  Forests  decay  in  one  place,  and 
grow  up  in  another  ;  and,  in  a  tract  of  time,  a  differ- 
ent species  succeeds  in  the  place  where  the  old  for- 
est was  destroyed. 

Every  age  introduces  great  alterations  in  the 
bounds  of  empires,  in  the  political  and  commercial: 
interests  of  nations,  in  their  forms  of  government, 
in  their  enmities  and  friendships.  In  our  own 
country,  What  a  vast  extent  of  v^ilderness  has  been 
populated  within  a  few  years  ?  How  prodigiously 
have  our  numbers  increased?  How  wonderfully  have 
arts,  commerce  and  learniiig  been  improved  ?  What, 
an  astonishing  revolution  have  we  seen  ?  The  state 
of  Europe  is  also  much  changed,  and  still  is  chang- 
ing. A  few  years  may  perhaps  pK)cluce  far  great- 
er alterations,  than  have  yet  taken  place.  The  day 
is  coming,  *'  when  iniquity  will  have  an  end,  and 
tlie  profane  and  wicked  prince  will  be  put  down,. 
The  crown  will  be  taken  fram  his  head,  and  the 
diadejTi  will  be  removed.  And  God  will  exalt 
him  that  is  low,  and  abase  Mm  that  is  high.  The 
government  of  nations  he  will  overturn,  overturn, 
overturn  ;  and  it  shall  be  iiio  more,  until  he  come 
whose  right  it  is,  and  it  shall  be  given  to  him.'* 

Families,  as  well  as  natk)ns,  arc  changing.  New 
ones  are  forming  as  elder  ones  pass  away.  They 
remain  not  long  at  a  staud  ;  when  they  have  reach- 
ed their  growth,  they  scjon  begin  to  decline.  Some 
of  the  members  are  removed  by  death  ;  and  others 
are  scattered,  here  and  there,  to  form  new  house- 
holds. Some  families,  in  two  or  three  generations,  are 
multiplied  mto  a  number ;  others  are  extinguished. 


The  Changes  of  the  IForld,  207 

The  lands  which  have  been  acquired,  and  the 
property  which  has  been  accumulated,  by  the  pru- 
dence, industry  and  enterprise  of  the  proprietor, 
are  often  alienated  by  the  misfortune,  or  foliyofthe 
det  cendants.  Estates  rarely  continue  long  in  the 
safiie  line,  or  in  the  same  name.  What  is  collected 
by  the  hands  of  one,  is  dispersed  by  the  next  hands 
int  o  which  it  falls.  No  man  can  ensure  to  his  pos- 
terity the  acquisitions  of  his  own  industry ;  nor 
can  he  tell  who  shall  be  after  him.  Riches  are 
oft  en  kept  for  the  owners  to  their  hurt,  and  those 
riches  perish  by  evil  travel. 

'^rhe  condition  of  every  person  is  in  continual  mu- 
tatii  3n.  We  come  into  the  world  helpless  and  de- 
pen  dent  :  We  increase  in  stature,  strength  and 
und  erstanding,  until  we  attain  to  our  maturity  : 
Soo  n  we  begin  to  decline  in  all  our  powers  :  We 
retu  rn  to  the  weakness  of  infancy,  and  sink  into  the 
dust . 

A  s  we  advance  in  life,  our  views  and  apprehen- 
sions of  men  and  things,  and  our  taste  and  incli- 
nation for  the  objects  around  us,  greatly  alter.  The 
thing:s  which  wfe  relished  in  youth,  we  despise 
when  we  come  to  manhood.  The  pleasures  of 
our  mature  age  become  insipid  in  our  declining 
years.  In  the  world  to  come,  all  earthly  interests 
and  pursuits  will  alike  be  objects  of  our  con. 
tempt. 

The  inhabitants  of  the  world  are  changing.  The 
rational  beings  who  people  it  now,  a  few  years  ago 
liad  not  an  existence  ;  and  those  who  will  people  it 
a  few  years  hence,  have  not  an  existence  now.  The 
race  of  mortals  is  like  the  river,  which  rolls  by  us. 
From  year  to  year,  it  has  the  same  general  appear- 
ance, is  bounded  nearly  by  the  same  banks,  flows 
in  the  same  course,  and  is  called  by  the  same  name  ; 
But  the  water  is  continued  by  succession :  That 
which  passes  by  us  this  hour,  is  not  the  same  which 


208  The  Changes  of  the  World. 

passed  an  hour  a£!:o,  or  will  pass  an  hour  hencf  * 
So  changes  the  stream  of  human  succession.  Eve- 
ry hour  some  of  our  mortal  race  are  passing  away, 
and  others  are  coming  forward,  to  follow  them 
down  the  current  into  that  boundless  ocean,  where 
all  will,  by  and  by,  be  absorbed. 

There  is  a  mighty  change  which  awaits  us  all  ; 
a  change  which  generations  before  us  have  experi- 
enced, and  which  is  appointed  for  those  who  arc 
coming  after  us.  We  are  to  pass  from  this  world, 
where  we  now  live,  where  ^ve  were  born  and  have 
grown  up,  where  we  have  formed  connexions,  con- 
tracted friendships,  and  acquired  property  ;  and 
we  are  to  enter  into  another  world  widely  different 
from  this  ;  a  world  which  we  have  never  seen,  and 
of  which  we  have  had  but  imperfect  information  ; 
a  world  to  which  many  of  our  friends  have  gone, 
but  from  which  none  have  returned  to  tell  us  what 
it  is.  I'here  we  must  exist  in  a  new  manner,  and 
amidst  new  connexions.  Our  bodies  we  must 
leave  behind,  for  awhile,  to  receive  them  in 
some  distant  period,  new  made,  and  differently 
fashioned.  In  the  mean  time,  we  shall  live  unbod- 
ied spirits,  and  aihong  spirits,  like  us,  unbodied. 
Our  views,  actions  and  communications  will  be 
such  as  are  proper  to  spirits,  and  such  as  beings, 
in  this  gross  state  of  flesh,  cannot  clearh^  appre- 
hend. This  change  will  be  more  important  than 
all  preceding  ones.  The  change,  from  a  world 
known  to  a  world  unknown  ;  from  an  existence  in 
bodies,  to  an  existence  without  bodies,  is  incon- 
ceivably great.  But  there  is  a  circumstance  in  our 
final  change  far  greater  still.  It  removes  us  from  a 
state  of  probation  to  a  state  of  retiibution,  where 
we  shall  enjoy  complete  happiness  without  fear  of 
loss,  or  suffer  extreme  misery  without  hope  of  de- 
liverance. As  the  inhabitants  of  the  world,  so  the 
world  itself  is  passing  away.     The  heavens  and  the 


The  Changes  of  the  World.  209 

tarth  which  are  now,  are  kept  in  store,  reserved 
uiito  fire,  against  the  day  of  judgment,  and  perdi- 
tion of  ungodly  men.  The  day  of  the  Lord  will 
come  :  Then  the  heavens  shall  depart  as  a  scroll, 
Vv'hen  it  is  rolled  together,  and  every  mountain  and 
island  shall  be  removed  out  of  their  places,  and  the 
^arth  and  the  works  which  are  therein  shall  be  burnt 
up.  Nevertheless,  we,  according  to  his  promise, 
look  for  nevv'  heavens,  and  a  new  earth,  in  which 
dvvelleth  righteousness. 

Let  us  now  improve  the  sentiment,  which  we 
have  been  illustrating, 

1.  The  mutable  condition  of  the  world  may  lead 
us  to  contemplate  the  immutability  of  the  Creator. 
"  The  heavens  and  the  earth  shall  perish,  but  he 
shall  endlire.  They  shall  wax  old  as  a  garment, 
and  as  a  vesture  shall  they  be  changed  ;  but  he  is 
the  same,  and  of  his  years  there  is  no  end."  It  is 
the  nature  of  the  world,  to  be  mutable.  It  is  the 
will  of  the  Creator,  that  the  fashion  of  it  should 
pass  away.  One  use  of  the  changes  which  we  see, 
is  to  remind  us  of  the  unchangeableness  of  him, 
by  whom  all  things  were  made. 

These  changes  prove  the  existence  of  one  eter- 
nal, independent,  allperfect  Being.  The  order 
with  which  they  are  guided,  and  the  ends  to  which 
thej^  are  directed,  shew  them  to  be  the  eftects, 
not  of  blind  chance,  but  of  unerring  wisdom.  Is 
it  by  chance,  that  the  moon  waxes  and  wanes — 
that  the  sun  approaches  and  declines — that  the  sea- 
sons follow  each  other  in  succession,  and  give  va- 
riety to  the  face  of  nature — that  the  numerous  tribes 
of  creatures  are  supplied,  and  that  the  millions, 
which  perish  at  the  approach  of  winter,  revive  with 
the  returniivg  spring  ?  Is  it  by  chance  that  revolu- 
tions take  place  in  states  and  kingdoms — that  small 
causes    are  productive   of   vast    and    stupendous 

Vol.  IL  C  c 


210  The  Changes  of  the  World. 

events — and  that  the  counsels  of  men  are  defeated 
by  disproportionate  means  ? 

The  harmony  which  we  behold  in  tlie  changes  of 
the  natural  world,  and  the  good  effects,  which, 
contrary  to  human  expectation,  we  often  see  pro- 
duced by  changes  in  the  political  world,  are  demon* 
strations,  that  an  infinite,  allperfect  Being  presides 
in  the  up.i verse,  and  directs  all  changes  and  events. 

This  Being  must  himself  be  unchangeable.  His 
nature  and  happiness  are  not  affected  by  the  vicis- 
situdes of  time,  nor  his  throne  shaken  by  the  con- 
vulsions of  the  world.  With  him  is  no  variable- 
ness, nor  shadow  of  turning.  As  he  is  possessed 
of  all  perfections,  there  can  be  no  addition  to  his 
glory  and  fclicit3%  As  he  is  infinite  and  independ- 
ent, there  can  be  no  diminution  of  his  dignity  and 
excellence.  As  he  has  an  unlimited  knowledge  of 
all  things,  there  can  be  no  change  of  his  purposes 
and  designs.  As  he  is  above  all,  none  can  restrain 
his  power,  or  control  his  will. 

When  we  see  all  things  around  us  changing,  and 
feel  ourselves  partaking  in  the  general  mutability 
of  the  creatures,  it  is  matter  of  high  consolation, 
that  the  Being,  who  governs  the  world,  is  ever  the 
Same,  and  that  all  changes  among  the  creatures  are 
under  his  direction.  "  He  looketh  down  from  the 
height  of  his  sanctuary  ;  from  heaven  doth  he  be- 
hold the  earth.  He  heareth  the  groaning  of  the  af- 
flicted, and  regnrdeth  the  prayer  of  the  destitute. 
The  children  of  his  servants  shall  continue,  and 
their  seed  shall  be  established  before  him.  He 
changeth  not,  therefore  v\e  are  not  consumed.  His 
compassions  fail  not,  they  are  new  every  morning  ; 
great  is  his  faithfulness." 

2.  In  the  changes  of  the  world  we  may  see  much 
of  the  wisdom  and  goodness  of  God. 

The  mutability  of  thhigs,  though  it  causes  some 
pain,  is  on  the  whole,  a  source  of  enjoyment.     W« 


The  Changes  of  the   World.  211 

are  formed  to  love  variety.  If  only  one  undiversi- 
fied  scene  was  continually  presented  to  us,  it  would 
soon  lose  all  its  power  to  please,  and  life  itself 
Avould  become  a  burden. 

Tiie  traveller,  passing  over  a  smooth  and  level 
plain,  where,  ail  along,  a  train  of  similar  objects 
meets  his  eyes,  soon  finds  the  scene  grou  ing  dull 
and  tedious.  He  is  impatient  for  a  change.  He 
longs  for  the  rising  hill,  and  the  sinking  vale  ;  the 
ragged  cliff,  and  the  flowing  stream  ;  the  wild 
forest,  and  the  cultivated  field.  A  varied  motion 
rests  his  body,  and  a  diversified  landscape  charms 
his  imagination.  Equally  wearisome  would  be  our 
journey  through  life,  if  nothing  new  occurred  on 
tlie  road. 

Let  a  man  choose  his  own  condition.  Let  him 
be  placed  in  the  most  agreeable  circumstances,  that 
he  can  imagine.  Let  him  have  as  much  wealth  and 
honour,  as  many  friends,  and  as  pleasing  compan- 
ions, as  he  can  wish.  And  now^  let  his  condition 
be  fixed,  and  remain  exactly  the  same,  without  any 
possible  change — Will  he  enjoy  it? — He  cannot 
enjoy  it  for  a  single  week.  There  must  be  some- 
thmg  new,  or  every  pleasure  flattens  and  becomes 
insipid.  Stretched  on  a  bed  of  down,  we  soon 
grow  restless,  and  turn  from  side  to  side. 

As  our  pleasures  are  heightened,  so  our  pains  are 
mitigated,  by  variety.  In  the  roughest  roads  that 
we  travel,  we  meet  with  some  smooth  way,  where 
M^e  can  walk  with  ease  ;  and  in  tiie  steepest  ascents 
that  we  climb,  there  are  places  where  we  may  sit 
do^vn  and  rest. 

Many  are  the  troubles  of  the  world ;  but  tliey 
are  intermixed  with  pleasures.  And  our  troubles, 
are  not  always  the  same  ;  one  passes  away,  as  an- 
other comes.  The  burden  does  not  continually 
press  on  the  same  part.  W^e  find  some  relief  by 
shifting  it  from  sliouldci-  to  shoulder.     The  christ- 


212  The  Changes  of  the  World, 

ian  finds  more  effectual  support  in  the  persuasion, 
that  this  troublous  scene  is  but  preparatory  to  a 
happier  state,  where  all  the  changes  will  be  only  va- 
riety of  good. 

3.  The  transient  fashion  of  the  world,  and  the 
mutable  condition  of  man,  direct  our  thoughts  to  a 
future  state  of  existence. 

One  change  leads  to  another.  There  is  a  con- 
nexion in  the  chain  of  events.  Each  season  is  pre- 
paratory to  the  next.  Summer  and  autumn  provide 
for  winter  :  Winter  disposes  the  earth  for  the  cul- 
ture of  summer.  Youth  is  preparatory  to  manhood, 
and  this  to  old  age.  We  may  naturally  then  con- 
clude, that  death  is  introductory  to  a  new  state  of 
existence.  All  previous  changes  stand  in  connex- 
ion with  something  else  ;  Shall  we  imagine  that  so 
great  a  change  as  death,  is  indifferent  and  unconnect- 
ed ?  Our  sight  is  bounded  by  the  grave,  but  the 
chain  is  still  extended.  Pain,  in  this  state,  usually 
precedes  high  enjoyment ;  the  humiliating  circum- 
stances of  death  are  preludes  to  glory  and  immor- 
tality. 

In  spring  we  behold  nature  reviving  from  the 
dreary  state  of  winter,  and  assuming  new  life  and 
vigour.  This  change  is  emblematical  of  the  gener- 
al reviviscence  of  the  human  race.  What  is  the 
spring,  but  a  resurrection  of  nature  from  the  grave  ? 
May  not  man  as  well  be  raised  ?  May  he  not  rise  in 
a  superior  form,  and  to  a  nobler  existence  ?  The 
contemptible  worm,  which  crawls  on  the  ground, 
and  lives  on  the  weed,  soon  dies,  and,  incrusted  in 
his  own  shell,  lies  senseless  and  inactive.  But  he 
is  not  confined  here  ;  he  bursts  the  shell,  starts 
forth  a  superior  creature,  wings  tlie  air,  and  sips 
the  flowers  of  the  f  eld.  Mav  not  man,  who  is  now 
nourished  from  the  dust,  and  is  returning  to  the 
dust,  come  forth  immortal  and  incorruptible,  rise  ' 
to  a  superior  world,  exist  in  a  nobler  manner,  and 


The  Changes  of  the  World,  213 

drink  of  pleasures  iintasted  here  ?  All  things  point 
to  another  Avorld,  and  remind  us,  that  for  the  holy 
and  virtuous  there  is  a  state  far  better  than  this. 

4.  As  the  fashion  of  the  world  is  passing  away, 
it  becomes  us,  under  the  most  agreeable  prospeqts, 
to  rejoice  as  if  we  rejoiced  Jiot. 

If,  in  our  prosperity,  we  imagine,  that  we  shall 
never  be  moved,  we  forget  what  we  are,  and  in 
what  a  world  we  live.  When  our  mountain  seems 
to  stand  strong,  let  us  remember,  that  it  is  God's 
hand  which  holds  it  steady,  and  his  favour  which 
gives  us  comfort.  When  he  hides  his  face,  we  shall 
be  troubled  ;  M'hen  he  withdraws  his  hand,  our 
mountain  will  totter. 

We  should  live  above  the  world — above  the 
creature;  for  the  unstable  world— the  changing 
creature,  cannot  give  us  permanent  happiness. 

True  christians  are  described,  in  the  revelation, 
as  clothed  with  the  sun,  crowned  with  stars,  and 
having  the  moon  under  their  feet.  The  moon, 
which  is  an  attendant  on  this  earth,  and  is  subject 
to  observable  changes,  is  emblematical  of  the  mu- 
tability of  earthly  things.  The  christian,  whose 
head  is  among  the  stars,  whose  faith  and  affections 
are  in  heaven,  despises  the  interests  and  glories  of 
the  world ;  for  these,  like  the  moon,  are  ahvays 
changing. 

5.  If  the  fashion  of  the  world  is  passinsj  away,  let 
us,  in  affliction,  weep  as  if  we  wept  not. 

Things  may  change  for  the  better,  as  well  as  for 
the  worse.  As  adversity  succeeds  prosperity,  so 
prosperity  succeeds  adversity.  As  darkness  follows 
the  day,  so  light  chases  away  the  darkness.  Give 
thanks,  O  ye  saints,  at  the  remembrance  of  God's 
holy  government ;  for  his  anger  endures  for  a  mo- 
ment ;  but  in  his  favour  is  life.  Weeping  may  con- 
tinue for  a  night,  but  joy  comes  in  the  morning. 
Severe  aiHictions  seldom  last  long.     The  merciful 


214  The  Changes  of  the   World. 

God  will  not  contend  forever,  for  the  spirit  would 
fail  before  him.  Though  he  cause  grief,  yet  will  he 
have  compassion  according  to  the  multitude  of  his 
tender  mercies. 

6.  The  changing  nature  of  things  around  us, 
should  remind  us  of  our  great  change.  When  we 
see  the  fashion  of  the  world  passing  away,  it  be- 
comes us  to  realise  that  we  are  passing  away  also, 
and  have  here  no  continuing  city. 

The  seaman,  in  a  feeble  bark,  tossed  on  the  tu- 
multuous ocean,  driven  by  changing  winds,  rising 
and  falling  with  the  fluctuating  waters,  surely  will 
not  imagine  himself  on  firm  ground,  nor  forget  his 
danger  of  being  swallowed  up  in  the  deep. 

We  are  on  a  rolling  element.  Every  thing,  which 
we  behold,  is  shifting  its  appearance.  Nothing  is 
permanent.  The  scene  is  changing  every  hour. 
New  objects  present  themselves,  and  new  events 
take  place.  Time  is  on  the  wing.  Each  moment 
is  a  new  portion  of  time,  which  never  was  ours  be- 
fore ;  and  while  we  speak,  it  is  gone.  Every  breath 
imbibes  a  new  portion  of  air  ;  and  when  we  have 
expired  it,  we  can  collect  it  no  more.  Our  fellow 
men  are  moving  oft'  the  stage  ;  they  retire  behind 
the  curtain,  and  never  are  seen  again.  Like  bub- 
bles on  the  stream,  they  rise  and  float ;  they  swell 
and  burst  :  They  rise  no  more  ;  but  others  suc- 
ceed in  their  place.  Amidst  these  changes,  Can 
we  forget,  that  we  are  mutable  and  mortal  ?  Let  us 
live  as  on  the  borders  of  eternity,  looking  and  pre- 
paring for  that  solemn  moment,  which  will  remove 
us  from  this  changing  scene>  to  a  world  where  all 
things  will  be  new. 

Finally  : — The  transient  nature  of  worldly  things 
should  lead  oiiriliouiihts  to  heaven,  where  none  of 
the  painful  vicissitudes  of  the  present  state  will  at- 
tend us. 

Changes  there  will  be  in  heaven  ;  but  not  like 
some,  which  now  we  see.  They  will  be  only  changes 


The  Changes  of  the  World,  215 

for  the  better,  from  glory  to  glory,  from  perfec- 
tion to  perfection.  There  will  be  no  fear  of  losing 
the  crown,  which  we  have  gained,  or  of  being  ban- 
ished from  the  blest  abodes,  into  which  we  have 
entered.  He  who  is  holy,  will  be  holy  still.  He 
will  be  made  a  pillar  in  the  temple  of  God,  and  go 
no  more  out. 

Let  all  be  solicitous  to  become  the  subjects  of 
that  moral  change,  which  qualifies  for  so  glorious 
a  state.  While  all  things  are  changing,  let  us  con- 
sider, that  one  change  is  needful — a  change  from  sin 
to  holiness  ;  from  the  fashion  of  the  Vv  orld  to  the 
image  of  God.  Let  this  be  the  object  of  our  fer- 
vent desires.  This  will  prepare  us  for  the  great 
change  which  awaits  us  ;  the  change  from  this  to  an- 
other state. 

When  our  souls  are  made  partakers  of  a  divine 
nature,  and  filled  with  divine  love,  all  worldly  chang- 
es will  work  for  our  good,  and  contribute  to  cur 
growing  preparation  for  the  enjoyment  of  God. 

Then  shall  we  rejoice  in  the  thought,  that  though 
the  heavens  and  the  earth  are  waxing  old,  and  will 
be  changed  as  a  garment,  yet  God  is  the  sarrie  for- 
ever, and  his  servants  will  be  established  before 
hiai. 


SER,MON    XVI. 

The  infamous  Character  of  the  ChutL 

1  SAMUEL,    XXV.  2,  3. 

There  U'fli  a  man  in  lUaon,  tuhose  possessions  were  in  Carmcl ;  and 
the  man  was  very  great,  and  he  had  three  thousand  sheep,  and  a 
thousand  goats ;  and  he  was  sheering  his  sheep  in  Carmel.  And 
the  name  of  the  man  was  Nabal,  and  the  name  oj  his  wife  was 
Abigail.  And  she  was  a  woman  of  a  good  understanding,  and 
of  a  beautiful  countenance  ;  but  the  man  was  churlish  and  evil 
in  his  doings.'— 

X  HIS  Nabal  obtained  a  place  in  sacred 
history,  not  by  any  virtuous  or  worthy  action,  but 
merely  by  the  churlishness  of  his  temper,  and  the 
consequences  which  it  produced.  The  severity  of 
his  manners  in  domestick  life  might  probably  have 
passed  without  this  publick  notice,  had  not  the 
same  severity  appeared  on  a  delicate  and  critical 
occasion, 

David,  with  his  adherents,  driven  iiito  the  wilder- 
ness by  Saul's  persecution,  applied  to  this  opulent 
farmer,  in  the  time  of  family  festivity,  to  send  a 
small  refreshment  to  him  and  his  people.     The 


The  Character  of  the  Churl,  217 

scurrilous  return  which  he  made  to  David's  request, 
was  such  as  would  hav^e  touched  the  feelings  of  any 
man,  especially  such  a  man  as  David,  naturally 
quick  and  sensible,  and  now  irritaied  by  an  unpro- 
voked persecution.  David  took  a  resolution,  rash 
indeed,  and  unjustifiable,  but,  u.der  his  circum- 
stances, in  some  measure  excusable,  to  extirpate 
the  churl  and  all  that  belonged  to  him. 

Abigail  his  wife,  having  heard  of  his  rudeness, 
and  apprehending  the  m'schief  which  was  arising, 
interposed  with  such  prudence  and  address,  as  to 
prevent  the  execution. 

The  story  is  familiar  to  you  :  I  shall  not  need  to 
relate  it  at  large.  We  shall  naturally  advert  to  the 
most  material  circumstances  in  illustrating  the  cha- 
racter of  Nabal. 

This  man  was  placed,  by  providence,  in  a  con- 
dition to  enjoy  as  much  happiness  as  the  world  can 
give.  David  salutes  him,  as  the  man  who  lived  in 
prosperity.  He  was  distinguished  from  all  around 
him  by  extensive  possessions,  success  in  business 
the  multitude  of  his  flocks,  the  number  of  his  ser- 
vants, and  the  grandeur  of  his  entertainments.  In 
addition  to  all  this,  he  was  highly  favoured  in  his 
domestick  connexion.  The,  woman,  whom  he  had 
chosen  for  his  companion  in  life,  was  beautiful  in 
her  person,  superior  in  her  accomplishments,  sv/eet 
in  her  temper,  soft  in  her  manners,  and  engaging  in 
her  address.  Such  she  appears  through  the  whole 
story. 

View  the  man  only  thus  far,  and  you  will  pro- 
nounce him  one  of  the  happiest  of  mortals.  In  the 
sequel,  however,  you  find  him  quite  the  reverse. 
He  stands  distinguished,  as  much  for  his  infa- 
mous life  and  miserable  death,  as  for  his  worldly 
greatness  and  prosperity.  If  you  ask,  What  could 
make  so  prosperous  a  man  unhappy  ?    The  his* 

Vol.  II.  D  d 


218     The  Character  of  the  Churl 

torlan  tells  you,   The  man  was  churlish  and  evil  m 
his  cloitigs. 

The  character  of  the  churl^  Irere  ascribed  to  Na- 
bal,  is  drawn  at  large,  by  the  prophet  Isaiah,  chap, 
xxxii.  5 — "  The  vile  preson  shall  no  more  be  call- 
ed liberal,  nor  the  churl  said  to  be  bouniiful  ;  for 
the  vile  person  will  speak  villany,  and  his  heart  will 
work  iniquity,  to  practise  hypocrisy,  and  utter  er- 
ror against  the  Lord,  to  make  empty  the  soul 
of  the  hungry,  and  he  will  cause  the  drink  of 
the  thirsty  to  fail.  The  instruments  also  of  the 
churl  are  evil.  He  deviseth  wicked  devices  to 
destroy  the  poor  with  lying  words,  even  when  the 
needy  speaketh  right :  But  the  liberal  deviseth 
liberal  things,  and  by  liberal  things  shall  he 
stai)d." 

i.  The  repulse,  which  Nabal  gave  to  David's 
messengers,  sliews  him  to  have  been  of  a  co7ifract- 
ed)  illiberal  mind. 

If  the  happiness  of  man  consisted  in  the  abund- 
ance of  the  tilings  which  he  possesses,  Nabal  had 
been  happy.  But,  quite  the  reverse,  an  abundance, 
without  discretion  to  use  it,  capacity  to  enjoy  it,  and 
benevolence  to  apply  it,  tends  only  to  misery.  To 
a  narrow  and  covetous  soul,  it  is  a  source  of  jeal- 
ousy, anxiety  and  fear. 

Mankind  are  placed  in  a  mutual  connexion, 
with,  and  dependence  on,  one  another,  that  there 
might  be  occasion  and  opportunity  for  the  mutual 
exercise  of  kindness  and  benencence.  To  do  good 
and  communicate,  to  relieve  impotent  distress,  to 
cheer  the  desponding  heart,  to  rescue  the  sons  of 
virtue  from  die  temptations  of  want,  and  spread 
peace  and  contentment  among  the  poor  and  afflicted, 
is  one  of  the  highest  pleasures  of  a  generous  mind, 
Kiches  in  the  hands  of  one  who  possesses  such  a 
soul,  are  a  blessing  to  himself  and  to  those  around 
him.     While  they  enable  him  to  increase  the  hap- 


The  Character  of  the  Churl  219 

piness  of  others,  they  make  an  addition  to  his  own. 
He  remembers  the  words  of  our  Lord,  recorded  by 
Saint  Luke,  It  is  more  blessed  to  give,  than,  to  re- 
cewe.  Job,  in  the  day  of  his  adversity,  reflected 
with  heartfelt  satisfaction,  that  he  had  delivered  the 
poor  who  cried,  and  the  needy  who  had  none  to  helj) 
them  ;  that  he  had  caused  the  widow's  Jieart  to 
sing  for  joy,  and  the  blessing  of  those,  who  were 
ready  to  perish,  had  come  upon  him. 

The  churl,  incapable  of  doing-  good,  is  more  mis- 
erable in  proportion  to  his  abundance.  His  only 
enjoyment  is  mere  animal  gratification  ;  and  this  is 
often  accompanied  with  regret.  He  is  vexed  with 
perpetual  suspicions  of  the  envy  and  ill  intentions  of 
his  neighbours^  If  he  gives,  it  is  with  reluctance. 
His  alms  are  extorted,  rather  than  bestowed..  He 
reflects  upon  them  with  pain.  He  upbraids  those 
who  have  received  them.  He  accuses  himself  with 
folly  aiid  imprudence,  and  resolves  to  guard  in  fu- 
tuic  against  such  waste  and  misapplication.  The  ac- 
tion which,  in  good  men,  would  be  a  vu'tue,  becomes 
a  vice  in  him,  by  the  evil  passions  which  it  awakens; 
aiid  that  which  would  gratify  their  benevolent  feel- 
i  .f^s,  is  X  torment  to  him,  by  crossing  the  intentions, 
of  his  illiberal  heart. 

2..  I'lP'ratitude  'vas  cons]:)icuous  in  the  character, 
of  NaOal.     He  rendered  evil  for  good. 

D.i.vid  politely  suggests  the  good  offices  which 
hi-  p(. !iple  had  done  for  Nabal,  while  his  flocks  were 
abroitd  in  the  fleiJs.  Nabal's  shepherds  confess  the 
justice  of  the  representation.  "  The  men,'  say  thej,. 
"  were  very  good  to  us  ;  we  were  not  hurt,  neither 
lacked  we  any  thing,  as  long  as  we  were  conversant 
with  them  in  the  fields  ;  but  they  were  a  wall  to  us 
by  night  and  by  day." 

The  smallest  sense  of  obligation  would  have, 
prompted  a  voluntary  acknowledgment,  to  those 
who  hud  }  iclded  Lim  such  friendly  protection  ;  at  a 


S20  The  Character  of  the  Churl. 

time  too,  when  tlieir  necessities  were  urgcit,  and 
they  hi.d  power  to  have  taken,  with  impunity,  what- 
ever their  occasion  required.  But  instead  of  this, 
to  reject  their  decent  application,  and  revile  them 
as  a  gang-  of  runaway  servants,  was  a  striking  proof 
of  a  base  and  ungrateful  heart. 

The  happiness  oi  mankind  much  depends  on  re- 
ciprocal courtesies.  It  is  often  in  our  power  to  ren- 
der esseiitial  services  to  our  neighbours,  without 
sensible  inconvenience  to  ourselves.  A  liberal 
mind  rejoices  in  such  opportunities.  Who  of  us, 
on  recollection,  will  not  find,  that  he  has  frequently 
received  unsolicited  benefits  from  those  around  him? 
We^eiisiiy  fiel  and  remember  an  injury  :  But  the 
l^indnesses  done  us  rre  more  numerous  than  the  in- 
juries.. '\yi.t\\  seldom  ofier  a  direct,  intentional  wroiig^ 
unless  they  are  pressed  with  great  temptations,  or, 
impelled  by  accidental  passions  ;  and  these  usually 
ai-e  transient.  But  there  are  a  thousand  little  offices 
of  goodness,  which  they  voluntarily  perform  because 
thty  come  naturally  in  their  way,  and  fall  in  with  the 
common  feelings  of  humanity.  It  would  tend  much 
to  cement  friendship,  unite  neighbourhood,  and  pre- 
serve the  peace  of  society,  if  histead  of  seriously  no- 
ticing every  trivial  and  casual  wrong,  vve  shall  re- 
itiark,  acknowledge,  and  requite  the  good  turns 
which  are  done  us.  The  man  who  finds  that 
his  goodness  is  well  accepted,  feels  himself  repaid, 
and  IS  encouraged  to  repeat  it.  But  indifference 
and  inattention  in  tliose  whom  he  has  studied  to  o- 
blige,  mortifies  his  feelings,  and  dam.ps  the  ardor  of 
his  benevolence. 

Besure,  ii  a  substantial  kindness  is  done  us,  in 
the  time  of  our  calamity,  to  neglect  the  benefactor, 
in  the  dav  of  our  prosperity  and  his  misfortune,  is  a 
degree  of  ingratiiude  not  easy  to  be  borne.  Indif- 
ference, in  such  a  casp,  wounds  more  deeply,  than 
a  positive  injury  in  another  :  A  positive  injury,  m 


The  Character  of  the  Churl.  221 

this  case,  will  wound  more  deeply  still.  NabaPs 
ingratitude  was  provoking  ;  the  scurrility  added  to 
it  was  intolerable. 

It  was  a  noble  spirit  of  c^ratitude,  as  Avell  as  pie- 
ty, which  tlie  patriarch  Joseph  expressed,  when 
being  solicited  by  his  master's  wife  to  an  act  of 
lewdness,  he  replied,  *'  Behold  my  master  know- 
eth  not  what  is  wi- h  me  in  the  house,  and  he  hath 
committed  all  that  lie  hath  to  my  hand,  ntitiierhath 
he  kept  bacK.  any  thing  from  me,  but  thee,  because 
thou  art  his  wife.  How  then  can  I  do  this  great 
wickedness,  and  sin  against  God  ?"  It  is  remark- 
ed much  to  the  dishonour  of  one  of  Pharaoh's  of- 
ficers, to  whom  Jo^scph  had  shewed  kindness,  when 
they  were  fellow  prisoners,  "  that  in  the  days  of  his 
prosperity,  he  remembered  not  Joseph,  but  forgat 
him." 

Gratitude  feels  a  kindness,  retains  a  sense  of  it, 
delights  to  acknowledge  and  requite  it.  The  pleas- 
ure which  it  has  felt  in  kindnesses  received,  prompts 
it  to  communicate  like  pleasure  to  others.  The 
same  habitual  disposition  which  excites  returns  of 
favour  to  a  benefactor,  operates  in  a  \\<\y  of  li!)eral- 
ity  to  the  indigent.  He  who  experiences  the  satis- 
faction of  receiving  a  seasonable  benefit,  without  a 
heart  to  give  to  others,  in  similar  want,  the  same 
satisfaction,  is  a  stranger  to  the  power  of  gratitude. 

3.  Nabal  was  a  man  of  brutal  manners^  and  un- 
governed  passio?i. 

The  answer  Vv^hich  he  returned  to  David's  polite 
request,  discovered  the  savage  more  than  the  man. 
*'  Who  is  David  ?  Who  is  the  son  of  Jesse  ?  There 
be  many  servants,  now  adays,  that  break  away  ev- 
ery man  from  his  master.  Shall  I  then  take  my 
bread,  and  rw  ^vater,  and  the  fiesii  which  I  hive 
killed  for  my  sheerers,  and  give  them  to  men,  whom 
I  know  not  whence  they  be  ?"  Whatever  allow- 
ance may  be  made  for  a  Iiarsh  depression  under  a 


222  The  Character  of  the  Churl, 

sudden  provocntion,  such  cool,  unprovoked  scur- 
rility, such  railing  in  return  for  civility,  indicates  a 
heart  thoroughly  vitiated  and  depraved. 

Religion  requires,  that  our  speech  be  always 
with  grace,  seasoned  with  salt,  that  we  be  gentle  to 
all  men,  courteous,  and  easy  to  be  entreated. 

Many  of  the  contentions,  which  happen  between 
neighbours  and  iriends,  arise  from  t.;e  ungoverned 
petulence  of  the  tongue.  Men,  subject  to  gusts 
of  passion  and  rashness  of  speech,  often  create  to 
themselves  enemies,  and  disoblige  and  alienate  their 
friends.  But  with  a  man,  whose  temper  and  lan- 
guage are  generally  lawless  and  ungoverned,  no 
friendship  can  be  formed  ;  no  society  can  be  main- 
tained. "  Make  no  friendship,"  says  Solomon, 
*'  with  an  angry  man ;  and  with  a  furious  man  thou 
shalt  not  go,  lest  thou  learn  his  v/ays,  and  get  a  snare, 
to  thy  soul.''  It  is  not  an  easy  matter  to  preserve 
our  temper,  while  we  converse  with  one  who  has 
no  command  of  his  own.  The  sparks  of  liis  fire, 
will  easily  kindle  in  us,  for  we  all  have  combustible 
materials  about  us.  If  we  have  treated  him  with 
friendship,  his  ill  nature  is  the  more  provoking. 
Solomon  therefore  advises,  that  we  form  no  unne- 
cessary connexion  with  men  of  lawless  passions  and 
insolent  manners,  lest  we  lose  the  command  of  our 
own  tempers,  and  be  hurried  into  a  dangerous  con- 
tention. 

To  call  others  by  opprobrious  names,  exposes  us 
to  the  judgment  of  God.  Revilers  are  ranked  a- 
mong  the  odious  characters,  which  are  excluded 
from  the  kingdom  of  heaven.  Christianity  for- 
l^ids  us  to  render  railing  for  railing  ;  much  more  to 
begin  the  railing.  On  the  contrary,  it  teaches  us, 
that  being  n  vilcd  we  should- bless  ;  being  defamed, 
we  should  entreat.  In  th.c  present  weakness  of  hu- 
man  nature,  such  a  command  of  ourselves  will  often 
be  found  difficult.     Lest,  therefore,  we  incautiously 


The  Character  of  the  Churl  223 

fall  into  excess,  the  apostle  directs,  that  if  any  man, 
who  is  called  a  brother,  be  a  re  viler,  we  keep  no 
company  with  him. 

4.  This  N.ibul  appears  to  have  been  peculiarly 
fractious  and  troublesome,  in  his  ovjii  family. 

His  servants,  too  well  acquainted  with  his  temper 
and  manners,  char:icterize  him,  as  such  a  son  of 
Belial,  tliat  a  man  cannot  speak  to  him.  His  wife, 
when  she  saw  dan?]jer  arising  against  the  family, 
ventured  not  to  speak  with  him  on  the  subject. 

The  happiness  of  domestick  life  consists  most 
essentially  in  peace  and  harmony.  The  peace  of 
a  family  depends  on  nothing  so  much  as  on  the  soft 
and  easy  manners,  the  courteous  and  obliging  lan- 
guage, the  smooth  and  placid  tempers  of  the  heads 
toward  each  other,  and  toward  the  inferior  mem- 
bers. Government  in  a  household  is  much  better 
supported  by  goodness,  than  by  rigour.  There  is 
a  low,  groveling  familiarity,  which  renders  a  man 
contemptible.  But  to  avoid  this,  he  need  not  be  a 
tyrant.  Wanton  severity  is  inconsistent  with  do- 
mestick authority.  This  may  produce  a  fear  and 
dread,  which  will  operate  occasionally  :  Goodness 
only  will  inspire  with  that  calm  reverence  and 
steady  affection,  which  are  the  true  principles  of 
obedience. 

The  man,  who  can  never  give  an  answer  mildly, 
nor  grant  a  request  cl:ieerfully — \\\\o  can  never  pass 
over  the  smallest  fault  without  menaces,  nor  reward 
a  virtuous  action  with  his  smiles — who  can  never 
speak,  but  with  stern  and  forbidding  airs  ;  nor  re- 
prove and  advise,  but  with  rough  and  boisterous 
passion — who  never  can  enter  into  easy  conversa- 
tion vvitli  his  companion,  nor  invite  his  children  to 
the  entertainment  of  instructive  or  ainusing  dis- 
course— who  can  shew  no  tokens  of  approbation, 
when  they  have  endeavoured  to  please  him,  nor  re- 
strain the  storm  of  passion,  if  a  cross  accident  hap- 


224  The  Character  of  the  Churl, 

pens,  such  a  man,  however  he  may  be  feared,  carJ- 
not  be  reverenced.  Though  he  may  be  dreaded, 
he  cannot  be  loved.  The  external  homage  paid 
him,  is  attended  with  inward  contempt.  The  o- 
bedience  which  he  receives  is  extorted  ;  not  given. 
It  is  like  the  worship  which  certain  heathens  are 
said  to  pay  to  the  devil  ;  not  in  hope  that  he  will  do 
them  good,  but  from  fear  that  he  will  do  them  mis- 
chief. 

This  man  can  enjoy  none  of  the  pleasure  of  do- 
mestick  friendship,  the  pleasure  of  mingling  souls, 
exchanging  sentiments,  and  communicating  the 
feelings  of  the  heart.  His  state  is  a  kind  of  solitude; 
he  has  free  intercourse  with  none  ;  and  they,  who 
are  compelled  to  be  near  him,  think  their  state  worse 
than  solitude,  because  they  are  in  perpetual  fear. 
Abigail,  in  her  important  adventure  to  pacify  Da- 
vid's exasperated  spirits,  conferred  with  her  ser- 
vants, rather  than  with  her  husband.  From  his  ad- 
vice she  could  expect  no  aid;  and  it  was  dangerous 
to  speak  to  him. 

5.  A  habit  which  added  much  to  the  imfamy  of 
his  character,  and  probably  aggravated  tlie  rugged- 
ness  of  his  temper  and  manners,  was  intemper- 
ance. 

At  the  time,  when  his  wife  was  interposing  to 
divert  the  storm,  which  his  rudeness  had  raised 
against  his  family,  the  brute  himself  was  drunk. 
"  He  held  a  feast  in  his  house,  like  the  feast  of  a 
king ;  and  iiis  heart  was  merry  within  him,  for  he 
was  very  drunken."  The  manner  in  which  he  flew 
on  David's  messengers,  gives  reason  to  suspect, 
that  his  spirits  had  already  been  heated. 

A  temper  naturally  mild  may  be  spoiled  by  ex- 
cess. But  when  the  natural  passions  are  hasty  and 
violent,  intemperance  seldom  fails  to  urge  them  in- 
to a  tempest.  To  govern  the  passions  and  rule  the 
tongue  is,  in  most  men,  a  work  of  vigilance.     But 


The  Character  of  the  Churl  225 

men  of  quick  and  sudden  tempers  have  need  to  be 
peculiarly  on  their  guard.  It  is,  of  all  men,  the 
most  dangerous  for  them  to  indulge  the  appetite. 
Indulgence  inflames  their  spirits,  and  divests  thera 
of  the  power  of  self  command.  When  they  hav6 
given  the  passions  supreme  dominion,  there  is  no 
extravagance  from  which  they  are  secure,  and  no 
mischief  to  which  they  are  not  exposed.  Nabal 
inflamed  with  wine,  by  a  rash  and  passionate  speech, 
involved  himself  and  his  family  in  a  danger,  which 
would  have  issued  fatally,  had  not  the  prudence  of 
his  wife  diverted  it.  "  Who  hath  woe  ?"  says  Sol- 
omon, "  Who  hath  sorrow  ?  Who  hath  conten- 
tions ?  Who  hath  babblings  ?  Who  hath  wounds 
without  cause  ?  Who  hath  redness  of  eyes  ?  They 
that  tarry  long  at  the  wine  ;  they  that  go  to  seek 
mixed  wine.  Look  not  on  the  wine,  when  it  is  red 
— at  the  last,  it  biteth  like  a  serpent,  and  stingeth 
like  an  adder.  Thine  heart  shall  utter  perverse 
things  :  Yea,  thou  shalt  be  as  he  that  lieth  down  in 
the  midst  of  the  sea,  or  as  he  that  lieth  on  the  top 
of  a  mast." — Once  more  ; 

6.  This  Nabal  was  as  infamous  for  his  pusilh' 
nimity  as  for  the  violence  of  his  passions  and  the 
rudeness  of  his  manners. 

When  Abigail  related  to  him  David's  high  re- 
sentment and  bloody  resolution,  and  the  manner  in 
which  she  had  prevented  the  approaching  evil,  "  his 
heart  died  within  him  and  became  as  a  stone." 
Such  a  fatal  shock  did  the  story  give  him,  that  he 
survived  it  only  ten  days.  Though  he  could  rail 
on  David  at  a  distance,  in  haughty  and  blustering 
language^  yet  he  had  not  fortitude  to  meet  a  danger 
when  it  was  coming,  nor  even  to  bear  the  recital  of 
it  after  it  was  past.  His  soul,  enfeebled  by  passion 
and  intemperance,  immediately  sunk  under  the 
thought  of  calamity.     A  firmness  to  meet  danger 

VrvL.  II.  '    E  c 


S2(»  The  Character  of  the  ChufL 

and  bear  adversity,  is  seldom  found  in  those^  who 
give  indulgence  to  appetite  and  passion.  "  This 
lakes  away  the  heart." 

If  we  would  be  prepared  for  the  vicissitudes  of 
an  inconstant  world,  we  must  habituate  ourselves 
to  sobriety  and  selfgovernment.  If  v/e  would  en- 
joy the  blessings  of  friendship,  and  the  comforts  of 
our  worldly  possessions,  we  must  restrain  our  ap- 
petites, rectify  our  tempers  and  rule  our  tongues. 
The  greatest  affluence  can  never  make  a  man  hap- 
py, without  a  virtuous  mind  and  prudent  man« 
ners. 

Nabal  was  blessed  with  a  plentiful  fortune,  and 
an  amiable  companion.  But  what  could  these  de- 
sirable circumstances  avail  the  churlish  wretch, 
who  was  void  of  the  feelings  of  benevolence,  and 
i  stranger  to  the  sentiments  of  gratitude — who 
knew  not  when  to  do  a  favour,  nor  how  to  acknowl- 
edge a  courtesy — whose  rough  passions  and  rude 
language  alienated  his  friends,  and  made  strangers 
his  enemies — whose  wanton  government  excited 
the  contempt  of  his  servants — whose  unsocial  man- 
ners extinguished  the  affections  of  his  wife — whose 
excessive  indulgence  obliterated  the  feeble  traces  of 
reason,  which  passion  had  left,  and  who,  at  last, 
died  from  a  mere  depression  of  spirit,  at  the  thought 
of  a  danger,  in  \vhich  his  own  mad  conduct  had  in- 
volved him  ? 

Such  a  character,  in  the  greatest  affluence,  appears 
contemptible  in  every  eye. 

Let  us  not  be  solicitous  for  worldly  wealth  ;  Our 
only  solicitude  should  be  to  approve  ourselves  to 
God  by  rectitude  of  heart,  and  piety  of  life.  Riches 
can  make  ho  man  happy  without  virtue.  The 
virtuous  man  may  be  happy  without  riches.  World- 
ly wealth  is  a  curse  when  it  falls  to  the  share  of  one, 
who  knows  neither  ho\v  to  use  it,  nor  how  to  en- 
joy'it. 


The  Character  ' of  the-^M-ii.  227 

Had  Nabal  lived  in  poverty,  instead  of  plenty, 
he  might  have  acted  more  discreetly,  and  died  less 
infamously.  The  natural  haughtiness  of  his  tempci: 
was  probably  increased  by  the  idea  of  his  worldly 
importance  ;  and  his  affluent  substance  afforded 
him  the  means  of  destroying  himself  by  intemper- 
ance. 

Providence  gives  us  some  instances  of  men  ruin- 
ed and  undone  by  their  affluence,  to  teach  us  that  it 
is  neither  to  be  envied  in  others,  nor  coveted  for 
ourselves.  We  sometimes  see  those,  who,  having 
acted  with  propriety,  and  acquitted  themselves 
with  reputation,  in  the  lower  grades  of  life,  grow 
haughty,  insolent  and  vain,  on  a  sudden  elevation. 
Let  us  then  have  our  conversation  without  covet- 
ousness,  and  be  content  with  such  things  as  we  have. 

That  we  may  enjoy  ourselves,  let  us  rule  our 
spirits.  He  who  is  a  slave  to  his  own  passions,  is 
subject  to  perpetual  torment  within,  and  exposed  to 
a  thousand  vexations  from  without. 

That  we  may  enjoy  the  w^orld,  let  us  use  it  with 
sobriety  ;  for  all  excess  is  as  inconsistent  with  en- 
joyment, as  it  is  with  virtue.  That  we  may  pre- 
vent injuries,  let  us  do  none  ourselves  ;  for  Who 
■will  harm  us,  if  we  are  follov/ers  of  that  which  is 
good  ?  If  we  would  have  friends  we  must  shew 
ourselves  friendly.  Fiuendship  is  a  delicate  flower  ; 
it  may  be  blasted  by  the  frequent  winds  of  passion, 
or  be  nipped  by  the  frost  of  indifference. 

If  we  wish  for  respect  from  our  children  and  do- 
mesticks  let  us  rule  them  by  the  laws  of  kindness 
and  love,  forbearing  menaces  and  not  provoking 
them  to  anger,  lest  they  be  discouraged.  A  pas- 
sionatc  government  brings  contempt ;  wanton  se- 
verity excites  rebellion. 

If  we  would  know  the  steady  pleasmes  of  do- 
mestick  union,  let  us  be  pitiful  and  courteous,  kind 
in  our  lanRun&e.    and   ohli'unj);  in   our   maaners* 


228  The  Character  of  the  Churl 

Smooth  language  prevents,  and  soft  answers  turn 
away  wrath.  Love  is  the  happiness  of  domestick 
connexions.  Better  is  a  dinner  of  herbs  where  love 
js,  than  a  stalled  ox  and  hatred  therewith. 


'#&  «* 


The  different  effects  of  a  similar  Education  illus- 
trated in  Herod  and  Manaen. 


ACTS,  xiii,  i. 

Now  there  were,  in  the  church  that  was  at  Antioch,  certain  prophets 
and  teachers  ;  as  Barnabas,  and  Simeon  that  was  called  Niger, 
and  Lucius  o/Cyrene,  and  Manaeo^  who  had  been  brought  up 
with  Herod  the  leirarch. 


W] 


E  here  see  two  men  educated  in  the 
same  family,  and  probably  in  much  the  same  man- 
ner, and  yet  pursuing  a  very  diflferent  course  of 
life. — "  Manaen  was  brought  up  with  Herod  the 
tetrarch." 

It  would  be  natural  to  expect,  that  children,  who 
grew  up  together  under  similar  examples  and  in- 
structions, should  appear  in  the  same  moral  and 
religious  character,  when  they  came  forward  into 
publick  life.  But  in  the  instance  before  us,  the 
event  was  otherwise.  We  find  one  among  the  min- 
isters, and  the  other  among  the  persecutors  of  the 
church  of  Christ. 

The  whole  family  of  the  Herods  are  stigmatised 
in  history  for  their  lust  and  ambition,  and  especially 


230         The  different  Effects  of  Education,  "^x^"^ 

for  their  cruelty.  Herod  the  gr^eat  slew  the  infants 
in  Bethlehem  ;  his  son  imprisoned  and  murdered 
John  the  Baptist ;  and  his  grandson  killed  Jajyies 
the  apostle. 

Manaen  is  no  where  meptiomjd  |n  ^he  sacred  his- 
tor}',  but  in  this  place.  All  that  we  read  of  him  is, 
that  he  was  brought  up  with  Herod,  as  a  brother, 
but  was  afterward  among  the  prophets  and  teachers 
in  the  church  at  Antioch,  and  was  one  of  those  who 
ministered  to  the  Lord,  and  who,  by  the  direction 
of  the  Holy  Ghost,  separated  Biirnabas  and  Paul  to 
the  work  of  preaching  the  gospeJl  among  the  Gen- 
tiles. His  name  as  well  as  the  place  of  his  early  ed- 
ucation, shews  that  he  was  a  Jew  by  descent. 

The  church  in  Antioch  was  out?  of  the  most  fam- 
ous christian  churches.  It  was  here  that  the  disciples 
of  Christ  first  assumed  the  name  of  christians.  From 
Manacn's  being  found  ministering  to  the  Lord  a- 
mong  the  propliets  in  this  church,  we  may  conclude, 
that  he  early  professed  his  belief  of  the  gospel.  And 
the  superior  learning  wliich  he  had  acquired  in  his 
education  with  a  young  prince,  together  with  his 
distinguished  piety,  zeal  and  fortitude,  racprnmend- 
ed  him  to  the  apostles  as  a  man  well  qualified  to 
take  part  with  them  in  their  ministry.  He  was  cer- 
tainly a  man  eminent  for  his  faith  and  virtue,  as  weil 
as  for  his  learning  and  abilities  ;  else  he  would  not 
so  soon  have  been  admitted  to  a  place  among'  the 
prophets  and  teachers  in  this  celebrated  church. 

The  character  of  Herod  was  Just  the  reverse  of 
Manaen's.  He  was  vicious  and  debauched  in 
his  private  life,  hiinghty,  cruel  and  tyrannical  in 
nis  government  and  a  murderer  of  Christ's  fore- 
runner. 

So  diverse  vrere  the  characters  of  these  two  men, 
who  were  brought  up  together  under  Bimiiar  m- 
structions  and  examples. 


The  di^erent  Effects  of  Education.         23 1 

What  kind  of  education  they  had  in  their  youth, 
we  may  form  some  probable  conjecture  from  Her- 
od's high  descent.  He  was  of  princely  blood,  and, 
doubtless,  had  a  princely  education  :  And  as  he 
was  probably  to  be  a  chief  ruler  in  Judea,  we  must 
suppose,  that  he  was  hrstructed  ill  the  Jewish  reli- 
gion :  For  this  was  justly  esteemed  a  necessary 
branch  of  education  in  one,  who  was  to  preside  over 
that  people.  Paul  says  to  Herod  Agrippa,  "  I  kno\V 
thee  to  be  expert  in  all  customs  and  questions,  which 
are  among  the  Jews  ;"  and  he  appeals  to  him,  ad 
one,  who,  "  believed  the  prophets."  Thus  Agrip- 
pa was  educated  ;  and  j)rob:ibly  his  predecessors 
were  educated  in  the  same  manner. 

As  Manaen  was  brought  up  with  Herod,  we  may 
conclude,  that  he  also,  as  well  as  Herod,  was  care- 
fully instructed  in  the  writings  of  Moses  and  the 
prophets,  and  in  the  rites  and  forms  of  the  Jewish 
religion,  with  those  other  branches  of  learning,  which 
are  judj^ed  necessary  to  qualify  men  for  high  and 
important  stations. 

But  amidst  these  superior  advantages,  there  Were 
undoubtedly  many  dangerous  temptations.  The 
pomp  and  pleasure  of  princely  courts,  and  the  cor- 
rupt examples  that  are  often  seeir  there,  are  by  mj 
means  favourable  to  youthful  piety.  Herod  made 
no  virtuous  improvement  of  the  advantages  which 
attended  his  early  life*  On  the  contrary ,  he  was  led 
away  by  tlie  corrupt  manners  of  an  impious  court. 
ISlanaen,  in  the  same  situation,  early  became  reli- 
gious, escaped  the  corruptions  of  the  world,  and 
made  such  advancement  in  knowledge  and  piety, 
that  we  find  him  ranked  among  some  of  the  iirst- 
prcacheFs  of  the  gospel. 

We  here  see.  that  youtlis,  brought  up   in  the 
same  family,  and  in  the  same  manner,  may  take, to 
very  different  courses,  and  make  a  very  diifrresiiC*' 
end.  :   ' 


232         The  diffei-ent  Ejects  oj  EducatioJi, 

Men's  lives  are  not  always  answerable  to  the  ad- 
vantages which  they  enjoy.  "  Many  are  called  but 
few  are  chosen."  That  same  gospel,  which  is  a 
savour  of  life  unto  life  to  some,  is  to  others  a  sav- 
our of  death  unto  death.  The  preaching  of  the 
cross  of  Christ,  which  was  to  some  a  rock  of  sal- 
vation, was  to  others  a  stone  of  stumbling.  These 
observations  of  scripture  we  see  verified  in  fact. 
Among  the  multitudes,  which  enjoy  the  same  gos- 
pel ;  yea,  and  who  profess  to  believe  it  too,  there  are 
different  characters.  While  some,  by  a  patient 
continuance  in  welldoing,  seek  for  glory,  there  are 
others  who  obey  not  the  truth,  but  hold  it  in  un- 
righteousness. 

Nor  is  this  diversity  of  character  to  be  seen  only 
in  larger  societies ;  it  may  be  found  in  particular 
families. 

Education  doubtless  has  great  influence  in  form- 
ing the  temper  and  manners.  It  is  reasonable  to 
expect,  that  men  will  ordinarily  be  virtuous  or  vi- 
cious, according  to  the  turn  which  is  given  to  their 
minds  in  the  discipline  of  youth.  If  you  train  up 
a  child  in  the  way  in  which  he  should  go,  you  may 
hope,  that,  when  he  is  old,  he  will  not  depart  from 
it ;  but  if  you  leave  him  to  himself,  to  the  impulse 
of  his  own  giddy  inclinations,  and  to  the  corrupt 
influence  of  vicious  examples  ;  and  besure,  if  to 
them  you  add  your  own  corrupt  example  and  coun- 
sel, you  may  reasonably  expect,  he  will  bring  his 
friends  to  shame,  and  himself  to  ruin. 

There  are,  however,  exceptions  from  this  ob- 
servation. There  arc  some  who  under  great  disad- 
vantages early  enter  upon  a  virtuous  course,  and 
steadily  pursue  it  through  life  ;  and  there  are  those, 
who,  in  contempt  of  the  best  instructions  and  ex- 
amples, make  themselves  vile  and  will  not  be  re- 
strained. In  the  family  of  David,  who  resolved 
to  walk  within  his  house  in  a  perfect  way,  there  was 


The  different  Effects  of  Education,        233 

rebellious  Absalom.  In  the  house  of  Jeroboam,  who 
made  Israel  to  sin,  there  was  godly  Abijah. 

In  some  families  we  see  the  children  generally  of 
a  sober  and  virtuous  turn  ;  and  in  other  families  we 
see  them  the  reverse.  When  the  children  are  gen- 
erally vicious,  we  suspect  there  is  some  gross  neg- 
lect in  those  who  have  had  the  care  of  them  ;  or  if 
they  are  of  a  contrary  character,  we  conclude  much 
pains  have  been  taken  in  their  religious  education. 
And  though,  for  the  most  part,  this  conclusion  will 
be  found  just,  yet  it  is  not  always  so.  For  wc  see  this 
diflferenceof  character  take  place  among  children  of 
the  same  fomily,  who  have  had  the  same  instructions 
and  examples. 

It  will  naturally  be  enquired,  Whence  proceeds 
this  difference  ? 

1.  There  is  undoubtedly  a  very  great  diversity 
in  natural  temper. 

Though  all  are  partakers  of  the  corruption  con- 
sequent on  the  primitive  apostasy,  yet  this  corrup- 
tion does  not  always  appear  and  operate  in  just  the 
same  way.*  Though  in  all  there  is  an  inclination  to 
evil,  yet  the  inclination  is  not  in  all  to  the  same  evil, 
or  in  the  same  degree.  This  diversity  calls  for 
different  treatment.  The  same  kind  of  govern- 
ment which  would  be  useful  to  one,  may  be  dan- 
gerous to  another.  Those  restraints,  which  would 
be  sufficient  for  this  youth,  may  be  unfelt  and  dis- 
regarded by  that ;  and  the  curb,  which  would  only 
hold  the  latter,  might  break  and  destroy  the  tender 
spirit  of  the  former. 

It  is  the  wisdom  of  parents  to  watch  and  observe 
the  various  passions,  tempers  and  propensities  of 
their  children,  and  diversify  their  government  ac- 
cordingly.— And  then, 

2.  Children  early  have  different  worldly  pros- 
pects, which  often  make  a  great  difference  in  their 
character  and  conduct. 

Vol.  II.  F  f 


254        The  d'l^erent  Effects  of  Education. 

'This  was  remarkably  the  ^ase  of  the  two  young 
men  mentioned  in  our  text.  Though  Herod  and 
Munacn  were  educated  together,  yet  they  had  not 
the  same  prospect  in  Hfe.  Herod,  who  was  of  royal 
descent,  had  early  expectations  of  being  exalted  to  a 
throne.  This  grand  object  probably  engrossed  his 
thoughts  ;  and  to  this  all  his  ambition,  and  all  his 
studies  were  directed.  The  other  had  no  such  ob- 
ject before  him.  He  was  born  to  a  humbler  lot. 
His  mind  was  more  at  liberty  to  admit  the  sober  con- 
cerns of  religion.  Worldly  greatness  is  not  usually 
the  most  favourable  to  piety.  The  apostle  says, 
"  Not  many  wise  men  after  the  flesh,  not  many 
mighty,  not  many  noble  are  called."  He  who  would 
receive  the  kingdom  ofGod,musthumblehimselfas 
a  little  child.  Such  a  difference  of  prospects,  as 
there  was  between  these  two  persons,  cannot  or- 
dinarily take  place.  But  there  may  be  a  difference 
in  a  less  degree,  among  brethren  in  every  family. 

Different  passions  and  capacities  put  young  men 
on  different  pursuits.  Some,  through  a^  natural  in- 
dolence or  self  diffidence,  fall  so  low  in  their  views 
and  designs,  that  they  never  reach  to  eminence  in 
any  profession  ;  nor  attain  to  that  degree  of  useful- 
ness and  respectability,  of  which  they  stem  naturally 
capable.  Others  take  their  aim  so  high  that  they 
never  can  rise  to  the  object  by  any  virtuous  exer- 
tions. Hence  by  their  aspiring  ambition  they  are 
urged  to  an  indirect  and  winding  path,  that  they  may 
climb  the  steep  ascent,  v\  here  the  cautious  foot  of 
virtue  will  not  dare  to  tread.  "  They  who  will  be 
rich,"  says  the  apostle,  "  fall  into  temptation^  and  a 
snare,  and  many  foolish  lusts  which  drown  men  in 
final  perdition."  Happy  is  the  youth,  who  sets  out 
in  life,  with  a  governing  aim  to  approve  himself  to 
God,  and  secure  the  joys  of  immortality ;  and  to 
this  aim  subordinates  all  his  temporal  views. 


The  different  Ejects  of  Education.        235 

3.  The  sovereign  grace  of  God  must  also  be  ac- 
knowledged in  the  difference  which  we  often  ob- 
serve among  the  members  of  the  same  family. 

The  dependence  of  mankind  in  their  fallen  state, 
on  the  influence  of  the  divine  Spirit,  must  be  ac- 
knowledged by  all  who  believe  revelation.  God 
affords  this  kindly  influence  to  all  under  the  gospel, 
especially  in  the  early  period  of  life.  There  is  a  day, 
when  the  Spirit  of  grace  strives  with  them,  and  the 
things  of  their  peace  may  be  knowai.  Happy  are 
they,  who  early  attend  to  these  things,  and  who  obey 
the  heavenly  voice  while  it  is  called  to  day.  As 
this  grace  is  undeserved,  so  it  may  be  afforded  to  dif- 
ferent persons  in  various  degrees,  and  for  a  different 
length  of  time.  No  man  can  demand  it  as  his  na- 
tive right,  ap.d  therefore  none  can  complain,  though 
it  is  afforded  to  others  in  a  greater  measure  than  to 
himself.  Besides,  Where  is  the  youth  who  can  sav» 
He  has  never  grieved  the  spirit  of  grace — never  re- 
sisted its  holy  motions — never  recei^'ed  its  influence 
in  vain.  If  among  those,  who  have  alilie  forfeited 
the  grace  of  God,  it  is  withdrawn  from  some,  and 
renewed  to  others,  Where  is  the  injustice  ?  Shall 
the  eye  of  man  be  evil,  because  God  is  good  ?  May 
not  God  have  mercy  on  whom  he  will  have  mercy% 
when  he  owes  his  mercy  to  none  ? 

Farther — ^Though  men  may  be  born  and  educat- 
ed under  the  same  external  advantages,  yet  doubt- 
less some  do  more  than  others  to  oppose  the  grace, 
and  quench  the  spirit  of  God,  And  perhaps  many, 
who  appear  to  us  to  possess  the  happiest  natural 
temper,  and  to  conduct  among  mankind  with  the 
most  agreeable  manners,  may  have  indulged  those 
impious  thoughts  and  passions  toward  God,  which. 
others  never  dared  to  retain  ;  and,  by  their  secret 
wickedness,  have  done  more  to  provoke  God,  and 
grieve  his  holy  spirit,  than  some  who  appear  far  more 
criminal  in  the  undisceming  eve  of  man,     Thou^^-h 


236        The  different  Effects  of  Education. 

the  grace  of  God  is  sovereign,  it  is  not  arbitrary. 
It  makes  a  difference  among  men  in  the  bestow- 
ment  of  outward  advantages  and  inward  assistances ; 
but  divine  wisdom  always  sees  a  reason  for  this 
(IjfFjrence,  though  human  ignorance  discerns  none. 

This  subject  will  afford  several  useful  reflec- 
tions. 

1.  We  see  the  particular  care,  which  was  taken 
in  the  apostolick  times,  thatpublick  teachers  should 
be  men  of  distinguished  learning  andability,  as  well 
as  exemplary  virtue  and  piety. 

Most  of  Christ's  first  disciples  were,  indeed,  men 
"who  had  received,  in  their  youth,  but  a  common 
education.  But  before  they  were  sent  forth  to 
preach,  they  were  taken  under  the  immediate  dis- 
cipline and  instruction  of  Jesus  himself;  and  were, 
for  several  years,  trained  up  for  the  ministry  under 
his  care.  Paul  enjoyed  not  this  privilege  ;  but  he 
had  other  literary  advantages  ;  he  was  a  man  of  the 
first  education  in  liis  day,  being  brought  up  at  the 
feet  of  Gamaliel. ' 

When  The  disciples,  after  their  master's  ascen- 
sion, sent  forth  teachers  into  the  churches  which 
they  had  planted,  they  ever  gave  a  preference  to 
men  of  learning.  Manaen  was  one  who  had  been 
favoured  with  a  princely  education.  Timothy 
from  a  child  had  known  the  holy  scriptures.  A- 
polios  was  a  man  mighty  in  the  scriptures.  Luke, 
Stephen,  and  others,  appear  to  have  been  men  of 
superiour  literary  accomplishments.  And,  as  the 
apostles  always  considered  learning  to  be  a  desirable 
qualification  in  those  whom  they  recommended  to 
the  ministry,  so  they  also  cautioned  the  ministers 
whom  they  ordained,  not  to  lay  hands  suddenly  on 
any  man,  and  particularly  on  novices,  who  had  not 
had  time  to  furnish  their  minds  with  competent 
knowledge  to  become  teachers  of  others^ 


The  different  Effects  of  Educat'wn.        237 

2.  We  see  that  parents  ought  to  pay  a  particular 
attention  to  the  difierent  tempers  and  dispojilions  of 
their  children,  and  diversify  their  government  ac- 
cordingly. 

As  there  is  a  variety  in  the  natural  and  constitution- 
al bias  of  the  human  mind,  so  the  same  manner  of 
government,  which  would  be  proper  for  one,  might 
be  very  unsuitable  for  another.  Some  must  be  rul- 
ed with  greater  rigor,  others  witli  more  lenity — 
Some  kept  under  a  severer  curb,  others  treated 
with  more  tenderness  and  indulgence.  The  parent 
ought  to  watch  the  early  inclinations  of  his  children, 
that  he  may  correct  their  evil  propensities,  before 
they  are  grown  into  incurable  habits  ;  and  may  en- 
courage and  confirm  every  hopeful  disposition,  lest 
it  be  overborne  by  the  power  of  temptation.  Family 
government  is  a  work  which  requires  much  care 
and  prudence,  that  it  may  be  adapted  to  the  tempers 
and  circumstances,  infirmities  and  dangers  of  those 
who  are  the  subjects  of  i^;  and  diversified  according 
to  their  respective  cases. 

3.  The  young  may  here  sec,  that  no  worldly  con- 
nexions, no  outward  temptations,  no  inticements 
or  examples,  will  excuse  them  in  the  neglect  of  re- 
ligion. 

Herod  the  tetrarch  was  a  man  of  a  vicious  and 
abandoned  character.  Though  he  did  some  com- 
mendable actions,  he  is  not  applauded  for  any  ha- 
bitual virtue ;  nor  was  there  scarcely  a  vice  of  which 
he  was  not  capable.  Manaen,  conversant  in  a  roy- 
al court,  and  connected  with  so  vile  a  companion, 
received  an  educn  lion,  which,  however  favourable  to 
learning,  was  exceedingly  dangerous  to  his  virtue. 
And  yet  we  find  him  so  distinguished  for  his  piety, 
that  he  is  early  numbered  among  the  prophets  and 
teachers  of  the  church. 

There  is  such  a  thing,  as  a  youth's  maintaining 
his  virtue,  amidst  the  most  powerful  temptations. 


238        The  different  Effects  of  Education, 

There  is  such  a  thing,  ns  being  blameless  and 
harmless,  and  without  rebuke,  in  the  midst  of  the 
vicious  and  profane.  There  is  such  a  thing,  as 
discharging  the  duties  of  relation  and  friendship  to 
bad  men,  without  an  imitation  of  their  wicked 
manners.  You  are  not  to  seek  connexions  with  the 
ungodly  ;  you  are  not  to  choose  them  for  your  stat- 
ed companions.  There  is  always  danger  in  associ- 
ating with  the|vicious :  And  you  are  not  unnecessa- 
rily to  throw  yourselves  into  the  jaws  of  danger. 
It  was  David's  wisdom,  thut,  when  he  resolved  to 
keep  God's  commandments,  he  said  to  evildoers. 
Depart  from  me.  But  if  providence  so  orders 
your  situation  in  life,  that  3'ou  are  unavoidably  con- 
versant with  the  wicked,  you  must  guard  against 
the  infection  of  their  corrupt  advice  and  example. 
If  you  must  have  fellowsiiip  with  them  in  your 
civil  concerns,  yet  have  no  fellov/ship  with  their 
unfruitful  works,  but  rather  reprove  them.  The 
man  who  voluntarily  runs  into  the  company  of  the 
profane,  will  easily  be  seduced  by  them  ;  for  he 
goes  with  a  heart  disposed  to  conform  to  their  man- 
ners ;  and,  by  inviting  temptations,  he  forfeits  the 
divine  protection.  But  if  providence  calls  you  in- 
to the  place  of  temptation,  and  you  take  heed  to 
your  ways,  while  the  wicked  are  before  you,  the 
grace  of  God  will  be  ready  to  your  assistance. 

Let  this  resolution  be  fixed  in  your  minds,  that 
you  will  walk  in  the  path  of  virtue  ;  and  when  you 
meet  with  temptations  to  depart  from  it,  listen  not 
to  them  ;  repel  them  in  their  first  approach  ;  re- 
new your  good  resolution  ;  think  of  the  danger  of 
violating  it ;  and  apply  to  God  for  his  preserving 
grace.  Thus  you  may  keep  yourselves  unspotted 
from  the  world,  and  the  v.  icr.ed  one  will  not  touch 
you. 

4.  The  young  are  here  cautioned,  that  they  a- 
buse  not  the  grace  of  God, 


The  different  Ejects  of  Education.         239^ 

You  see,  that  persons  in  the  same  family,  and 
imder  the  same  advantages,  pursue  different  cour- 
ses, and  come  to  different  ends.  If  external  means 
alone  were  sufficient  to  religion,  why  was  Herod  so 
different  from  Manaen  ?  The  grace  of  God  was 
undoubtedly  to  be  acknowledged  in  the  preserva- 
tion of  the  latter  from  the  guilty  course  of  the  for- 
mer. But  what  if  Manaen  had  continually  opposed 
every  serious  sentiment,  conviction  and  resolution 
excited  in  his  mind  ?  Vv'hat  if  he  had  studied 
to  extinguish  a  sense  of  virtue,  by  encouraging  the 
principles  of  infidelity  ?  What  if  he  had  constantly 
sought  to  banish  all  rational  thoughts  and  religious 
purposes,  by  dissipation  and  sensuality  ?  Is  it  prob- 
able that  we  should  have  found  him  among  the  pro- 
fessors and  the  teachers  of  religion  '?  Some,  indeed, 
are  recovered,  late  in  life,  from  gross  wickedness. 
But  more  usually,  they  who  give  themselves  up  to 
impiety  and  irreligion  in  youth,  become  so  harden- 
ed in  their  sins,  and  so  dead  to  a  sense  of  their  dan- 
ger, that  nothing  awakens  them  to  repentance. 

If  you  depend  on  the  grace  of  God,  it  is  of  im- 
portance that  you  early  attend  to  its  kind  motions 
on  your  hearts  ;  that  you  encourage  the  convic- 
tions which  it  awakens  oa  your  consciences  ;  and 
that  you  pursue  the  virtuous  resolutions  which  it 
excites.  Never  dare  to  act  contrary  to  the  real 
sense  and  feeling  of  your  minds — never  dare  to  en- 
tertain any  corrupt  and  llcenLious  principles — never 
dare  to  make  light  of  things  serious,  and  to  treat 
with  contempt  the  sacred  institutions  of  religion. 
Carefully  avoid  whatever  tends  to  stupify  the  con- 
science, and  to  deaden  the  sensibility  of  the  heart. 
For  if  you  thus  oppose  and  abuse  that  grace  of  God, 
on  which  you  depend,  you  have  reason  to  fear,  that 
you  will  soon  be  hardened  through  the  deccitlul- 
ness  of  sin,  and  will  finally  perish  in  your  guilt  and 
impenitence. 


S40        The  different  Ejects  of  Education, 

5.  Let  the  young  be  rational  and  discreet  in  form- 
ing their  worldly  prospects. 

Herod's  royal  birth  gave  scope  to  his  ambition  ; 
and  the  expectation  of  worldly  greatness  contribut- 
ed to  draw  hina  oiF  from  religion,  and  to  plunge 
him  into  those  vices  which  terminated  in  his  ruin. 
If  the  honours  and  the  riches  of  the  world  arc  so 
dangerous,  let  none  raise  high  prospects  to  them- 
selves. Set  out  in  life  with  an  aim  to  do  good — 
to  serve  God  in  works  of  piety,  and  to  serve  your 
generatioa  in  the  practice  of  justice  and  charity. 
Think  of  no  worldly  honour  and  wealth,  but  what 
shall  rise  on  the  foundation  of  virtue  and  righteous- 
ness. You  may  aim  at  a  degree  of  respectability 
among  merr.  This  is  an  honest  and  manly  aini^ 
But  never  aim  at  any  kind  of  worldly  greatness,  but 
what  may  be  attained  in  a  way  of  well  doing.  Vir- 
tue is  dignity  in  itself.  All  kinds  of  worldly  dig- 
nity, but  that  which  is  built  on  a  virtuous  character, 
are  but  marks  of  infamy. 

Remember,  you  have  a  part  to  act  in  this  world, 
which  bears  a  relation  to  the  future.  Seek  first  the 
kingdom  of  God.  Seek  nothing  that  is  contrary  to 
this.  Governed  by  a  superior  regard  to  futurity, 
you  may  pursue  your  worldly  interests  with  inno- 
cence. While  religious  principles  predominate  in 
your  heart,  you  may  proceed  safely.  Your  secu- 
lar employments  will  Idc  subservient  to  the  inter- 
est of  your  souls  ;  and  your  religion  will  also  con- 
tribute to  your  temporal  happiness. 

When  you  see  the  young,  who  enjoy  the  means 
of  religion,  and  the  advantages  of  a  good  educa- 
tion, running  headlong  into  the  path  of  vice  and 
ruin,  look  upon  them  with  compassion  and  fear. 
Pity  them,  and  tremble  for  yourselves. 

Let  a  view  of  their  danger  awaken  your  caution 
to  avoid  the  same.  Warn  them  of  the  misery  be- 
fore them.     At  least,  show  them,  by  your  exam- 


The  different  Ejects  of  Education^         241 

pie,  that  you  view  their  track  as  fatal.  Fly  from 
it,  and  walk  in  the  way  everlasting.  "  Blessed  is 
the  man  who  walketh  not  in  the  counsel  of  the  un- 
godly, nor  standeth  in  the  way  of  sinners,  nor  sit- 
teth  in  the  seat  of  the  scornful  ;  but  who  delights 
in  the  law  of  his  God,  and  meditates  therein  con- 
tinually." 

6.  How  unhappy  will  be  the  case  of  those  youths,' 
who  have  not  only  enjoyed  a  good  education,  but 
been  favoured  with  pious  examples  among  the 
youths  of  their  connexion,  and  yet,  after  all,  have 
pursued  the  path  of  vice.  This  was  the  case  of 
Herod.  Manaen  was  much  to  be  commended,  that 
he  had  followed  religion  in  opposition  to  the  vicious 
example  of  Herod,  with  whom  he  had  been  brought 
up.  Herod  is  worthy  of  a  sorer  condemnation,  be- 
cause he  turned  away  from  religion,  when  he  had  so 
inviting  an  example  before  him  in  the  amiable  life 
and  manners  of  Manaen  his  foster  brother.  The 
virtue  of  the  one  is  exalted ;  the  guilt  of  the  other  is 
aggravated,  by  the  contrast. 

Know,  my  young  friend,  if  sinners  entice  you," 
you  are  not  to  consent.  You  cannot  excuse  your- 
self in  a  vicious  course,  though  you  have  ever  so 
many  enticements.  How  inexcusable  are  you  then, 
if  you  run  into  this  course,  in  opposition  to  the 
virtuous  and  pious  examples  of  your  friends  and 
companions.  You  may  not  follow  a  multitude  to  do 
evil ;  much  less  may  you  forsake  the  virtuous  to 
do  evil  alone.  The  true  penitent  will  no  longer 
run,  with  former  guilty  companions,  into  excess  of 
riot.  And  will  you  dare  to  run  into  excess  of  riot, 
when  you  see  others  flying  from  the  fatal  track  ? 

You  are  brought  up  in  a  religious  family.  You 
have,  in  common  with  others,  received  seasonable 
instructions  and  warnings.  Do  you  see  some  with 
whom  you  are  educated,  walking  in  wisdom's  way, 
devoting  diemselves  to  God,  and  working  out  thei? 

Vcl!  H.  G  g 


M2         The  different  Ejects  oj  Education, 

salvation  ?  And  are  you  careless  and  sensual,  prb« 
fane  and  ungodly  ;  regardless  of  God's  word,  and 
of  your  own  salvation?  What  excuse  will  be  found 
for  you  ?  Those  virtuous  youths  have  been  brought 
tip  with  you  ;  And  why  have  you  perverted  an  ed- 
ucation, which  has  been  so  salutary  to  them  ?  You 
and  they  have  dwelt  together  here,  and  enjoyed 
similar  advantages,  you  value  their  company  and 
friendship,  you  esteem  them  for  their  virtuous 
manners  ;  But  will  you  pursue  a  course  so  diverse 
from  theirs  ?  Must  there  soon  be  an  eternal  sepa- 
ration between  you  and  them  ?  While  they  are  ris- 
ing-to  the  world  of  glor}^,  W^ill  you  rush  headlong 
down  to  the  regions  of  darkness  ? 

Lettheir  example  rebuke  your  impiety;  awak- 
en you  from  your  carelessness  ;  and  engage  you  to 
mind,  in  this  your  day,  the  things  which  belong  to 
your  peace. 

Be  a  follower  of  them  who  through  faith  and  pa- 
tience inherit  the  promises.  Be  the  companion  of 
them  who  fear  God  and  keep  his  commandments. 
Let  their  friends,  be  your  friends  ;  their  God,  your 
God  ;  and  whither  they  go.  do  you  go  also. 


SERMON    XVm. 

Ths  Dovelike  Descent  of  the  Spirit  on  C/mst^ 


LUKE  iii,  32. 

'fhe   Holjf   Ghost  descended,  in   a  bodily   shape,  like  a   dove 
upon  him. 

A  HIS  visible  descent  of  the  Holy  Ghost 
on  our  divine  Lord,  was  at  the  time  of  his  baptism^ 
when  he  was  entering  on  hispublick  ministry.  The 
priests  under  tlie  law  were  inaugurated  into  office  by 
die  ceremony  of  anointing  with  oil,  and  washing 
with  water.  Jesu'S,  that  he  might  conform  to  every 
divine  institution,  chose  to  begin  the  execution  of 
his  sacred  office,  by  the  like  solemn  consecration. 
He  therefore  came  to  John  to  be  baptised  of  him,. 
Immediately  after  his  baptism,  while  he  was  pray- 
ing, heaven  was  opened,  and  the  Holy  Ghost  de- 
scended on  him,  and  there  issued  from  the  sky  a 
voice  proclaiming  him  God's  beloved  son,  and  com- 
manding the  people  to  hear  him. 

This  was  a  manifest  fulfilment  of  the  prophecy  of 
Jsaiah.  "  The  Spirit  of  the  Lord  is  upon  me,  b,er 
cause  he  hath  anointed  me  to  preach  good  tidings  to 
the  meek."^  That  his  baptism  was  his  unction  to  the 


244         The  Doveltke  Descent  of  the  Spirit, 

ministry,  Peter  expressly  teaches,  in  the  tenth  chap- 
ter of  the  acts.*' — The  word  Mhich  God  sent  to  the 
children  of  Israel,  preaching  peace  by  Jesus  Christ, 
that  word  ye  know,  which  was  published  through- 
out all  Judea,  and  began  from  Galilee,  after  the 
baptism,  which  John  preached  ;  how  God  anointed 
Jesus  of  Nazareth  with  the  Holy  Ghost  and  with 
power." 

Jesus,  being  the  divine  mediator,  and  himself 
vdthout  sin,  could  not  need  baptism  for  the  purposes, 
for  which  it  is  applied  to  us.  The  baptism  which 
he  received  must,  in  its  design,  be  a  very  differ- 
ent thing  from  that,  whi-ch  he  afterward  instituted, 
as  a  token  of  the  remission  of  sin,  and  eternal  life  in 
a  way  of  faith  and  repentance.  Hence  it  appears, 
that  all  arguments  drawn  from  his  baptism,  to  deter- 
mine the  time,  or  manner  in  which  others  should  be 
baptised,  are  wholly  impertinent. 

After  Christ's  baptism,  "  heaven  was  opened,  and 
the  holy  Ghost  descended  in  a  visible  form."  The 
appearance  probably  was  a  bright  cloud,  which,  un- 
der the  old  testament,  was  the  ordinary  symbol  of 
God's  presence.  When  the  voice,  here  mentioned, 
was  uttered  again  at  the  transfiguration  on  the  mount, 
it  proceeded  from  a  bright  cloud,  which  overshad- 
owed him  and  his  attending  disciples.  This  cloud 
is  called  by  Saint  Peter,  the  excellent  glory.  When 
the  holy  Ghost  fell  on  the  disciples  at  the  time  of 
pentecost,  there  was  the  appearance  oijire,  Christ 
is  said  to  baptise  with  the  holy  Ghost  and  with  fire. 
In  allusion  to  these  representations,  men's  opposi- 
tion to  the  Spirit  of  grace,  is  called  quenching  the 
Spirit,  The  evangelist  says,  *'  The  holy  Ghost 
descended,  ?w  a  bodily  shape  qs  a  dove.''''  It  is  not 
necessary  to  suppose,  that  here  was  the  shape  or 
figure  of  a  dove  ;  nor  indeed  will  the  syntax  of  the 
greek  words  well  admit  this  sense.  The  resem- 
blance was  rather  in  the  manner  of  descent.     The 


The  Dovelike  Descent  of  the  Spirit.       245 

bright  cloud,  the  excellent  glory,  descended,  as  a 
dove  descends,  gently  hovering  around,  and  settling 
upon  the  head  of  Jesus. 

By  this  symbol,  and  the  voice  attending  it,  he  was 
manifestly  declared  to  be  the  Son  of  God.  Accord- 
ingly John  says,  "  1  have  seen  the  Spirit  descending 
from  heaven  as  a  dove,  and  it  abode  upon  him.  And 
I  knev/  him  not ;  i.  e.  until  this  time,  I  had  not  so 
full  and  certain  a  knowledge  of  him  :  "  But  he 
that  sent  me  to  baptise  with  water,  the  same  had 
said  to  me,  upon  whom  thou  shalt  see  the  spirit  de- 
scending and  remaining,  the  same  is  he  who  bap- 
tiseth  with  the  holy  Ghost.  And  I  saw  and  bare 
record,  that  this  is  the  Son  of  God." 

The  descent  of  the  Spirit  on  Christ  as  a  dove,  is 
a  circumstance  taken  notice  of  by  all  the  evangelists; 
and  it  deserves  our  particular  attention. 

This  might  be  intended  to  point  out  Jesus,  as  the 
messenger  of  peace,  to  a  guilty  world. 

Noah,  in  the  time  of  the  deluge,  sent  forth  a  dove 
out  of  the  ark,  to  discover  whether  the  waters  were 
abated.  In  the  evening  she  returned  to  him, 
with  an  olive  leaf  in  her  mouth.  By  this  he  knew, 
that  the  face  of  the  earth  began  to  be  uncovered. 
This  was  to  the  patriarch  welcome  intelligence.  More 
glorious  news  does  Christ  bring  to  our  guilty  race. 

When  Jesus  preached  in  the  synagogue  of  Naz- 
areth, he  applied  to  himself  the  words  of  the  proph- 
et— "  The  Spirit  of  the  Lord  is  upon  me,  because 
he  hath  anointed  me  to  preach  the  gospel  to  the 
poor,  to  heal  the  brokenhearted,  to  publish  deliver- 
ance to  the  captives,  and  recovering  of  sight  to  the 
blind,  to  set  at  liberty  them  that  are  bruised,  and  to 
proclaim  the  acceptable  year  of  the  Lord."  He 
said  to  his  hearers,  *'  This  scripture  is  today  fulfilled 
in  your  ears," — "  And  all  bare  him  witness,  and 
wondered  at  the  gracious  words  which  proceeded 
outof  his  mouth." 


^46       The  Dovelike  Descent  of  the  Spirit. 

The  dovelikc  descent  of  the  Spirit  on  Jesus,  in- 
dicated him  to  the  assembled  multitude,  as  a  pat- 
tern of  meekness,  innocence  and  love,  of  which 
virtues  the  dove  is  an  emblem.  And  his  subse- 
quent manners  corresponded  with  the  emblem.  He 
was  harmless  and  inofl'ensive  in  all  his  behaviour. 
Under  injuries  he  was  mild  and  gentle.  In  his  pub- 
lick  office  he  was  tender  and  affectionate.  He  la- 
boured to  convince  and  reclaitn  sinners  by  the  soft 
and  winning  arguments  of  goodness  and  compas. 
sion,  rather  than  to  terrify  and  amaze  them  by  the 
awful  displays  of  wrath  and  power.  Thus  was  ful- 
filled in  him  the  prediction  of  the  prophet — "  Be- 
hold my  servant,  whom  I  uphold  ;  my  beloved,  in 
"whom  my  soul  deligtheth.  1  will  put  my  spirit  up- 
on him,  and  he  shall  shew  judgment  to  the  Gen- 
tiles. He  shall  not  strive  nor  cry,  nor  shall  any  man 
heai'  his  voice  in  the  street ;  a  bruised  reed  shall  he 
not  break,  nor  quench  the  smoaking  flax,  until  he 
bring  forth  judgment  unto  victory." 

This  descent  of  the  Spirit  in  the  manner  of  a 
dove,  may  also  be  designed  to  signify  to  us  the 
true  genius  of  Christ's  gospel,  and  the  distinguish- 
ing character  of  his  disciples. 

Hcrce  then  we  may  observe,  that  the  religion  qf 
Jesus  consists  in  a  dovelike  temper.     This   observa- 
iion  w't  will  endeavour  to  illustrate. 

That  we  may  proceed  with  safety  we  will  give  no 
indulgence  to  imagination,  but  will  strictly  follow 
the  allusions  which  we  find  in  scripture. 

1.  The  dove  is  an  emblem  oi purity. 

In  tlie  law  of  Moses  this  was  reckoned  a  clean 
bird  ;  and  it  was  selected  for  an  offering  in  the  cere- 
mony of  purification.  The  dovelike  descent  of  the 
Spirit  on  Christ  reminds  us,  that,  by  his  gospel  we 
are  called,  not  to  uncleanness,  but  to  sanctifica- 
tion.  His  precepts  require  the  strictest  purity  of 
thought  and  intention.     His  doctrines  in  their  propr 


The  Dcvelike  Descent  of  the  Spirit,       247 

er  influence,  raise  our  views  above  earthly  inter- 
ests, and  direct  them  to  things  which  are  in  heav- 
en. His  example  teaches  us  to  be  holy,  undeliled 
and  separate  from  sinners.  His  Spirit,  in  its  opera- 
tions and  fruits,  corresponds  with  his  examples, 
doctrines  and  precepts.  If  then  we  profess  to  be 
christians,  we  acknowledge  our  obligation  to  deny 
ungodlinesc  and  worldly  lasts,  and  to  live  soberly, 
righteously  and  piously  in  the  world,  looking  unto 
Christ,  who  gave  himself  for  us,  that  he  might  re- 
deem us  from  iniquity,  and  purify  us  to  himself,  a 
people  zealous  of  good  works. 

2.  Christ  directs  his  disciples  to  be  harmless  as 
doves. 

Of  this  dovelike  temper  he  vvas  himself  an  amiable 
pattern.  The  same  meek  and  inoffensive  spirit  which 
was  in  him,  must  also  be  in  us.  We  are  to  give  no 
offence,  but  to  please  all  men  in  all  things,  seeking 
the  profit  of  many,  that  they  may  be  saved.  We 
are  to  condescend  to  men  of  low  estate  ;  to  beat- 
the  infirmities  of  the  weak  ;  in  matters  of  indiffer- 
ence to  comply  with  the  opinions  of  our  brethren, 
and  in  matters  of  doubt  to  receive  them  without  utl- 
charitable  disputation,  always  allowingthem  the  lib- 
erty which  we  claim  for  ourselves,  to  follow  the 
dictates  of  conscience.  We  are  to  be  pitiful  in  our 
feelings,  courteous  in  our  language  and  gentle  in 
our  manners.  We  are  to  be  peaceable  when  dif- 
ferences happen  to  arise,  candid  in  our  construction 
of  men's  doubtful  actions,  and  ready  to  forgive 
when  we  meet  with  injuries.  We  are  to  be  quiet 
and  do  our  own  business,  to  be  tender  of  the  repu- 
tation of  our  neighbours,  to  speak  evil  of  no  man> 
to  render  unto  all  the  honour  and  respect  ^Vhich  be- 
long to  them,  and  treat  them  according  to  their 
condition  and  character  in  life.  In  a  word,  ue  are 
to  follow  Christ's  steps,  who  v/as  holy  and  harmlessj 


248        The  Dovelika  Descent  of  the  Spirit. 

who  did  no  sin,  neither  was  guile  found  in  his 
mouth. 

3.  The  dove,  in  the  book  of  Canticles,  is  an 
emblem  of  cheerfulness  and  joy. 

"  Lo,  the  winter  is  past  and  gone,  the  flowers 
appear  on  the  earth ;  the  time  of  the  singing  of 
birds  is  come  ;  the  voice  of  the  turtle  is  heard  in 
our  land." 

The  dovelike  temper  of  the  gospel  is  sweet,  se- 
rene and  pleasant.  Joy  is  one  of  the  fruits  of  the 
spirit :  It  is  one  of  the  characters  of  Christ's  reli- 
gion :  It  is  the  temper  with  which  we  acceptably 
serve  him.  "  The  kingdom  of  God  is  righteous- 
ness and  peace,  and  joy  in  tlie  Holy  Ghost ;  and 
he  that  in  these  things  serveth  Christ,  is  accepted  of 
God,  and  approved  of  men."  True  christians 
have  joy  and  peace  in  believing,  and  abound  in  hope 
through  the  power  of  the  Holy  Ghost. 

With  joy  they  contemplate  the  glorious  discover- 
ies of  the  gospel ;  the  wonderful  mercy  of  God  to 
a  guilty  world ;  the  astonishing  interposition  of  a 
divine  Saviour  for  the  redemption  of  our  perishing 
race  ;  and  the  free  and  gracious  offers  of  salvation 
to  the  chief  of  sinners. 

The  precepts  of  Christ's  religion  they  approve 
and  choose,  as  divinely  excellent,  suited  to  guide 
their  actions,  refine  their  tempers,  and  prepare  their 
hearts  for  heavenly  pleasures. 

They  rejoice  in  that  holy  and  benevolent  govern- 
ment, which  God  exercises  in  the  world  ;  and  in 
the  liberty,  which  he  indulges  them,  to  repair  to  his 
throne  for  the  supply  of  all  their  wants,  and  for  pro- 
tection in  all  their  dangers. 

When  they  can  appropriate  the  rich  promises  of 
God,  and  ascertain  their  interest  in  them,  their  re- 
ligious joy,  feeling  its  present  security,  and  antici- 
pating its  approacliing  felicity,  will  sometimes  swell 
past  utterance,  and  rise  beyond  the  reach  of  de- 


Tiie  Dovelike  Descent  of  the  Spirit.       249 

scription.  "  The  trial  of  your  faith,'*  says  Saint 
Peter,  "  will  be  found  to  glory  and  honour  at  the 
appearing  of  Christ ;  whom  having  not  seen,  ye 
love  ;  in  whom,  though  now  ye  see  him  not,  yet 
believing,  ye  rejoice  with  joy  unspeakable  and  full 
of  glory  ;  receiving  the  end  of  your  faith,  the  sal- 
vation of  your  souls." 

The  religion  of  Christ,  where  it  has  its  genuine 
influence,  produces  a  holy,  humble  joy  in  God.  It 
does  not  make  men  sour,  morose  and  peevish ;  but 
contented,  serene  and  thankful.  It  disposes  them, 
not  to  censure,  but  to  justify  the  ways  of  God — 
not  to  complain  of,  but  to  acquiesce  in  the  plan  of 
his  government.  It  does  not  depress  their  spirits, 
and  spread  a  gloom  over  their  faces  ;  but  inspires 
their  souls  with  cheerful  and  pleasing  hopes,  which 
a  stranger  intermeddles  not  with.  It  teaches  them 
to  contemplate  the  wisdom,  justice  and  goodness  of 
God  in  all  his  dispensations,  and  thus  gives  a  rel- 
ish to  prosperity,  and  consolation  in  adversity.  It 
extends  the  prospects  beyond  this  mortal  state,  and 
opens  to  the  view  more  glorious  scenes  of  delight 
above  the  skies,  from  whence  faith  and  hope  look 
down,  with  indifference,  on  the  transient  and  un- 
satisfying objects  of  the  world.  It  ministers  to  the 
mind  matter  of  meditation  and  employment,  sweet- 
ly adapted  to  its  renewed  and  spiritual  taste  ;  and 
thus  secures  it  from  that  restless  anxiety,  which 
vexes  and  torments  earthly  souls. 

It  is  not,  then,  the  sour  and  complaining,  the 
gloomy  and  fretful,  but  it  is  the  cheerful  and  con- 
tented, the  serene  and  thankful  christian,  who  dis- 
covers the  genuine  spirit,  the  dovelike  temper  of 
Christ's  religion. 

4.  Doves  are  distinguished  by  their  mvLt\i2i\Jidel~ 
ity  and  love. 

To  this  social  and  affectionate  property  there  are 
frequent  allusions  in  scripture.     The  bridegroom 

Vol.  II.  H  h 


250       The  Dovelike  Descent  of  the  Spirit, 

in  the  book  of  Canticles,  calls  the  bride  by  this,  a. 
mong  other  endearing  names,  "  0,  my  dove,  let  me 
see  tl:y  face,  and  hear  thy  voice,  for  thy  voice  is 
sweet,  and  thy  face  is  comely."  People  in  afHiction 
are  described  as  "  mourning  like  doves,^^  who  have 
lost  their  companions. 

Mutual  love  is  the  temper  of  the  gospel.  This 
is  Christ's  command  to  his  disciples,  "  Love  one 
another,  as  I  have  loved  you."  "  Bv  this,"  says 
he,  *'  shall  all  men  know  that  ye  are  my  disciples,  if 
ye  love  one  another."  Christians  are  required  "  to 
love  one  another  with  a  pure  heart  fervently,  and 
above  all  things  to  have  fervent  charity  among  thcm« 
selves." 

Under  the  influence  of  this  fervent  charity,  they 
will  esteem  and  res^ard  one  another  for  that  similar!- 
ty  of  temper  and  manners,  which  is  common  to 
them  all,  and  which  they  have  all  learnt  from  the 
same  gospel.  They  will  take  pleasure  in  each  oth- 
er's company,  and  delight  to  associate  for  the  joint 
■worship  of  their  common  Lord.  They  Mali  main- 
tain a  strict  fidelity.  Having  covenanted  together 
for  mutual  edification  and  comfort,  they  will  walk 
in  the  same  steps,  and  by  the  same  rule.  They 
■will  not  rove  and  scatter  abroad  ;  but,  like  the 
flock  of  Christ,  they  will  come  together  in  one 
place,  and  keep  the  unity  of  the  spirit  in  the  bond 
of  peace.  They  will  walk  in  all  lowliness  and 
meekness,  bearing  ofiences,  forgiving  injuries,  and 
returning  again  to  peace  if  fellowship  happens  to 
be  interrupted.  They  will  take  a  sensible  share  in 
each  others  pleasures  and  affections.  If  one  suf- 
fers, they  v/ill  suffer  with  him  ;  if  one  is  honoured^ 
all  will  rejoice.  If  one  wanders  away,  or  seems 
to  be  lost,  all  will  mourn  his  unhappy  case,  and  pray 
for  his  recovery.  They  will  bewail  such  as  have 
sinne^  and  have  not  repented  ;    and  him  who  re- 


The  Dovellke  Descent  of  the  Spirit.       251 

pents  they  will  restore  in  the  spirit  of    meekness, 
considering  themselves,  lest  they  also  be  tempted. 

5.  The  dove  is  a  defenceless  bird.  Hence  she  is 
described  as  "  dwelling  in  the  clefts  of  the  rocks, 
and  in  the  secret  places  of  the  stairs"  ;  aiid  as  "  fly- 
ing to  her  windows"  in  times  of  danger. 

In  this  view  she  is  an  emblem  of  christian  faith 
and  humility. 

True  believers,  sensible  of  their  weakness,  and 
of  the  dangers  which  attend  them,  trust  not  in 
themselves,  but  in  the  power  and  grace  of  their. 
Saviour.  They  dare  not  wander  Irom  him,  and 
commit  themselves  to  the  world  at  large,  for  they 
know  that  birds  of  prey,  the  powers  of  the  air,  arc> 
seeking  whom  they  may  destroy.  They  keep  neau 
to  their  Divine  Protector,  dwell  in  his  house,  and 
live  on  the  food  which  is  there  provided.  They 
venture  not  to  depart  from  the  sight,  or  the  reach 
of  his  windows.  When  temptations  pursue  them^ 
hither  they  fly  for  security.  To  the  selfrighteous 
hypocrite,  his  own  goodness  and  strength  is  a  strong 
city,  a  high  wall  in  his  own  conceit.  But  to  hum^ 
ble  believers,  the  name  of  their  Redeemer  is  a 
.strong  tower  ;  into  this  they  run,  and  are  safe. 

6.  The  excellent  glory,  which  descended  like  a 
dove,  and  rested  on  Jesus,  might  be  intended  to  rep- 
resent the  beauties  o^\iisQX-mrQ\\,  adorned  and  dig- 
nified by  the  graces  of  his  spirit. 

The  church  of  Christ  is  compared  to  a  fliir  prin- 
cess, all  glorious  within,  and  clothed  in  garmentti 
of  wrought  gold.  The  dove,  ^vhiGh  is  a  beautiful 
bird,  is  a  natural  emblem  of  the  virtuous  and  good 
works,  which  distinguish  the  chribtiaii  character. 
By  this  allusion,  the  Psalmist  describes  the  glori- 
ous change  made  in  the  people  of  God,  when  they 
were  delivered  from  the  bondage  and  superstitions 
cf  Egypt,  and  admitted  to  enjoy  the  peculiar  privi- 
leges of  the  sanctuary .     "  Though  ye  have  lien,  a-- 


252       The  Dovel'ike  Descent  of  the  Spirit, 

mong  the  pots,  yet  ye  shall  be  as  the  wings  of  a 
dove  covered  with  silver,  and  her  feathers  with  yel- 
low gold." 

The  reformation  of  the  church,  after  a  time  of 
great  declension,  is  expressed  by  her  "  rising  from 
the  dust,  putting  on  her  beautiful  garments,  and 
shining  forth  in  the  glory  of  her  Lord."  The  pro- 
fessors of  godliness  are  exhorted  to  adorn  them- 
selves, not  with  gold,  and  pearls,  and  costly  arra}-, 
but  with  good  works,  and  the  ornament  of  a  meek 
and  quiet  spirit ;  for  these  are  of  great  price  in  the 
sight  of  God.  The  righteousness  of  the  saints  is 
compared  to  white  raiment.  They  who  watch  and 
keep  their  garments,  will  walk  with  Christ  in  white, 
for  they  are  worthy. 

But  lest  I  pursue  the  allusions  too  far,  I  will  on- 
ly observe,  once  more, 

7.  The  dove,  which  is  a  fruitful  bird,  is,  by  Isai- 
ah, made  an  emblem  of  the  increase  of  the  church 
in  her  happy  and  prosperous  periods.  Then 
converts  shall  fly  unto  God's  altar,  "  as  doves  to 
their  windows. ^^ 

He  says,  "  The  Redeemer  shall  come  to  Zion — 
his  Spirit  shall  be  upon  her,  and  his  words  shall 
not  depart  out  of  her  mouth,  nor  out  of  the  mouth 
of  her  seed — and  the  glory  of  the  Lord  shall  be  up- 
on her.  The  Gentiles  shall  come  to  her  light,  and 
kings  to  the  brightness  of  her  rising.  Lift  up  thine 
eyes,  and  see ;  all  they  gather  themselves  togeth- 
er ;  they  come  unto  tliee.  Thy  sons  shall  come 
from  far,  and  thy  daughters  shall  be  nursed  at  thy 
side.  The  abundance  of  the  sea  shall  be  converted 
to  thee,  and  the  forces  of  the  Gentiles  shall  come  to 
thee." 

Having  mentioned,  by  name,  several  countries, 
from  whence  converts  shall  come  to  glorify  Ciod  in 
his  house,  the  prophet  is  surprised  with  still  new 
accessions  from  unknov.Ji,  or  unexpected  parts  of 


The  Dovelike  Descent  of  the  Spirit.       253 

the  world.     "  Who  are  these,  that  fly  as  a  cloud, 
and  as  doves  to  their  windows  ?"  A   flight  of  birds 
resembles  a  cloud.     The  multitudes  prtGiiug  from 
all  parts  into  the  kingdom  of  Christ,   the  prophet 
compares  to  a  cloud  of  doves  flying  into  the  windows 
of  the  dovehouses.  "  Who  are  these  that  fly  !""  It  is 
an  expression  of  admiration  and  surprise  at  such  a 
speedy  increase  of  the  church,   from  persons,  or 
countries,  in  which  such  a  change  had  been  little 
expected.    A  similar  expression  wo,  find  in  the  rev- 
elation.     After  an  hundred   and  forty  and  four 
thousand  had  been  sealed  out  of  all  the  tribes  of  Is- 
rael, John  says,   "  He  beheld  ;  and  lo,  a  great  mul- 
titude which  no  man  could  numbei ,  from  all  nations 
and  people,  stood  before  the  thione,  and  before  the 
Lamb,  clothed  with  white  robes,  and  cried,  Salva- 
tion to  our  God  and  to  the  Lamb,"     And  one  of 
the  elders  said,  "  What  are  these  wliich  are  arrayed 
in  white  robes  ?  and,  Whence  come  they  ?"  On  en- 
quiry, it  was  found,  that  "  these  had  come  out  of 
great  tribulation."     They  had  come  into  the  church 
through  great  trials  and  dangers.     Such  a  mighty 
accession  was  matter  of  admiration  and  joy  among 
angels,  as  well  as  men.     If  there  is  joy  in  heaven, 
when  one  sinner  repents,  how  great  will  be  the  joy, 
when  nations  are  born  at  once,  and  the  earth  brings 
forth  in  a  day  ? 

The  social  and  benevolent  spirit  of  religion  in 
christians,  operates  in  fervent  desires  and  prayers 
for  the  increase  of  Christ's  flock.  They  look  and 
long  for  the  time,  the  set  time,  to  favour  Zion, 
They  mourn  the  decay  of  religion  among  profes- 
sors, and  the  general  indifference  to  it  among  man- 
kind. They  speak  often  one  to  another,  tliat  they 
may  be  fellowhelpers,  to  the  truth.  They  comfort 
and  encourage  those  who  v/ould  join  themselves  to 
the  Lord;  they  take  up  the  stumbling  blocks  out  of 
tlie  way  of  the  lame  and  feeble.     Thc}-  animate  the 


254       The  Dovelike  Descent  of  the  Spirit, 

young  and  tender,  the  diffident  and  fearful.  They 
are  careful  not  to  perplex  weak  and  honest  minds 
with  difficulties  and  objections,  and  dms  to  make 
the  hearts  of  the  righteous  sad,  whom  God  hath  not 
made  sad  ;  but  rather  to  remove  dangereous  im- 
pediments, and  confirm  good  resolutions.  This  is 
the  di^'ine  instruction  ;  '*  Cast  ye  up  ;  go  through 
the  gates  ;  prepare  the  way  ;  gather  out  the  stones ; 
say  to  the  daughter  of  Z ion,  Behold,  thy  salvation 
Cometh."  Though  the  glorious  things  foretold 
concerning  the  church,  remain  to  be  accomplished 
in  some  future  time  ;  yet,  if  christians  v/ould  unite 
in  their  prayers  and  labours  for  her  increase,  some 
part  of  the  promised  glory  might  be  anticipated  ia 
our  ov/n  times. 


"#S-S^- 


The  Dovelike  Descent  of  the  Spirit  on  Chiist, 


#&  9§^> 


LUCE  ill.  as. 


The  lioly  Ghost  descended,   in  a   bodily  shapCf  like  a  dove 
upon  him. — 


Fi 


ROM  this  comparison  of  the  descent  of 
the  spirit  on  Christ,  to  the  gentle  hovering  of  a  dove 
when  it  alights,  we  have  observed,  that  the  Spirit 
of  Chris  fs  religion  is  a  dovelike  Spirit. 

This  observation  we  have  illustrated  in  several 
particular  instances,  taken  from  the  allusions  of  sa- 
cred scripture. 

The  illustration  of  our  subject  opens  to  our  view 
some  important  matters,  which  I  shall  now  lay  be- 
fore you,  as  its  proper  improvement. 

1.  Our  subject  suggests  to  us,  that  the  spirit  of 
Christ  usually  comes  to  the  soul  in  a  ;?2/yf/and  gentle 
manner.  His  operations  are,  as  his  fruits,  dovelikc, 
sweet  and  kind. 

The  benevolent  and  friendly  nature  of  the  dis- 
pensation which  Christ  was  about  to  introduce, 
was  intimated  in  the  manner  of  the  Spirit's  de- 
scent. 


256  The  Dovelike  Descent  of  the  Spirit. 

The  law,  which  was  a  ministration  of  death  and 
condemnation,  was  delivered  to  the  people  with 
circumstances  of  terror  and  amazement.  God  came 
down  on  the  mount  with  thunder  and  lightning, 
with  an  earthquake  and  tempest ;  and  uttered  the 
law  with  such  an  awful  voice,  that  they  who  heard 
it,  intreated,  that  it  might  not  be  spoken  any 
more. 

Christ  came  in  a  different  manner  to  publish  his 
gospel.  He  appeared,  not  in  the  terrors  of  unveiled 
divinity,  but  in  the  fashion  of  a  man — not  in  the 
forbidding  majesty  of  a  monarch,  but  in  the  more 
familiar  form  of  an  ordinary  person.  He  taught 
with  such  a  soft  and  easy  address,  that  they  who 
heard  him,  wondered  at  the  gracious  words,  which 
proceeded  out  of  his  mouth,  and  confessed,  that 
never  man  spake  like  him.  He  dwelt  among  men 
full  of  grace,  as  well  as  of  truth.  If  his  reproofs 
were  sometimes  pointed  with  severity,  it  was 
only  when  they  met  with  callous  and  obdurate 
hearts. 

As  his  manner  of  teaching,  so  the  doctrines  which 
he  taught,  were  kind  and  gracious.  While  he 
with  plainness  condemned  the  sinner,  and  warn- 
ed him  of  the  awful  consequence  of  his  impenitence, 
he  proclaimed  aloud  the  mercy  of  God  to  par- 
don the  penitent,  and,  with  melting  eyes,  lament- 
ed the  dreadful  fate  of  the  obstinate  and  irreclaim- 
able. 

The  ordinary  influence  of  his  Spirit,  in  the  con- 
version of  sinners,  corresponds  with  the  genius  of 
his  gospel,  and  the  manner  of  his  instruction. 

The  miraculous  G:iit;s  of  the  Spirit,  on  the  day  of 
pentecost,  were  dispensed  in  a  more  grand  and 
solemn  manner.  "  When  the  disciples  were  gather- 
ed together,  suddenly  there  came  a  sound  from 
heaven  as  of  a  rushing  mighty  wind,  and  it  filled  the 
house,  where  they  were :  And  there  appeared  cloven 


The  Dovelike  Descent  of  the  Spirits      257 

tongues,  like  as  of  fire,  and  sat  on  each  of  them  ; 
and  they  were  filled  with  the  holy  Ghost,  and  spake 
widi  other  tongues."  But  the  ordinary  operation  of 
tlie  Spirit  in  the  renovation  of  sinners,  and  the  sane- 
lification  of  believers,  is  soft  and  mild,  not  like  a 
flame  of  fire,  but  like  a  genial  warmth — not  like  a 
rushing  wind,  but  like  a  gentle  breeze.  The  apos- 
tle says,  "  God  has  not  given  us  the  spirit  of  bond- 
age, but  the  spirit  of  adoption- — not  the  spirit  of  fear, 
but  the  spirit  of  love  and  of  a  sound  mind. 

The  awakening  and  convincing  power  of  the 
Spirit  in  sinners  is,  doubtless,  often  attended  with  a 
degree  of  terror,  greater  or  less  according  to  the 
degree  of  guiit  and  enmity  previously  contracted. 
But  this  terror,  so  for  as  it  is  the  effect  of  gospel 
truth,  and  divine  influence,  is  accompanied  with 
hope,  not  with  despair.  Sinners  under  conviction 
may,  indeed,  be  so  filled  with  a  sense  of  guilt  and 
danger,  as,  in  a  great  measure,  to  overlook  the  en- 
couragements of  the  gospel,  and  consequently  to  fall 
into  great  despondency.  But  their  desponding  ap- 
prehensions proceed  from  the  weakness  of  nature, 
or  the  power  of  temptations  ;  not  from  the  direct  in- 
fluence of  the  spirit  of  God. 

The  gospel,  while  it  represents  the  awful  danger 
of  the  careless  and  impenitent,  proposes  to  the  a- 
wakened  and  enquiring  every  possible  encourage- 
ment. And  tlie  influence  of  the  Spirit  is  so  agree- 
able to  the  gospel,  and  so  consentaneous  to  reason, 
that  a  man  never  feels  the  power  of  divine  truth  so 
sensibly,  nor  exercises  his  understanding  so  clearly, 
as  when  he  is  under  this  heavenly  direction, 

A  person,  under  true  conviction  of  sin,  will  be 
deeply  humbled,  will  see  vast  unworthiness  ;  will 
feel  his  desert  of  condemnation  ;  will  admire  God's 
patience  toward  so  guilty  a  creature.  But  horrible, 
despairing  apprehensions  are  no  part  of  real  con- 
viction.    The  divine  Spirit  comes  to  the  soul,  not 

Vol.  II.  I  i    ' 


.V,5S       The  Doveiike  Descent  of  the  Spirit, 

like  a  vulture  to  terrify  and  devour,  but  like  a  dove 
to  invite  and  allure. 

The  Psalmist  confesses,  that  he  had  felt  anx- 
ious doubts  of  God's  mercy  ;  but  he  ascribes  them 
to  "  his  own  infirmity,"  not  to  the  divine  Spirit. 

If  we  were  to  suppose  a  person  enlightened  to  a 
view  of  his  own  sinfulness,  and,  at  the  same  time,  a 
stranger  to  the  hopes  of  the  gospel,  v/e  might  ex- 
pect to  fmd  him  in  a  state  of  horror  and  dismay. 
But  they  who  understand  the  way  of  salvation 
through  a  redeemer,  will  feel  hope  kindly  interposing 
to  relieve  the  terrors  of  guilt ;  except  where  hope 
is  secluded  by  partial  views,  mistaken  opinions,  in- 
judicious counsel,  a  gloomy  temper,  or  powerful 
temptations.  The  gospel  holds  up  terrors  to  the 
impenitent  and  obstinate  ;  but  the  inquiring  and  re- 
turjiing  see  a  hope  set  before  them. 

You  fear,  perhaps,  that  you  have  never  experienc- 
ed tlie  transforming  power  of  divine  grace,  because 
you  cannot  remember  to  have  felt  those  amazing 
terrors,  of  which  you  have  heard  some  godly  people 
speak.  But  you  must  consider,  that  the  gospel 
makes  no  certain  degree  of  terror,  the  rule  by  which 
to  judge  of  the  sincerity  of  your  repentance.  This 
may  be  various  in  different  subjects,  according  to 
their  characters  and  circumstances.  The  habit- 
ual disposition  of  your  hearts,  with  respect  to 
sin  and  holiness,  is  a  far  more  certain  indication  of 
your  character.  If  you  have  had  those  convictions 
of  sin,  which  have  issued  in  a  hatred  of  it,  and  in  a 
choice  of  holiness,  you  have  had  all  that  are  neces- 
sary. And  whatever  pangs  and  terrors  you  have 
known,  if  they  have  left  }'ou  in  the  love,  and  under 
the  power  of  sin,  your  last  state  is  worse  than  the 
first.  You  are  to  judge  of  your  state,  rather  by 
your  habitual  temper  than  by  any  temporary  ex- 
ercises. A  calm,  sedate  view  of  the  evil  of  sin,  ac- 
Gom.panied  with  a  just  apprehension  of  the  grace 
and  mercy  of  the  gospel,  is  far  more  likely  to  pro- 


The  Dovelike  Descent  of  the  Spirit,       259" 

^uce  a  durable  good  effect,  than  any  violent  over- 
bearing terrors.  Judas  had  horror  without  repent- 
ance. Felix  was  suddenly  struck  with  the  fear  of 
a  future  judgment,  but  still  continued  in  his  sins. 
The  height  of  religious  terrors  will  not  ensure  re- 
pentance, nor  afford  an  evidence  of  it.  More  calm 
convictions  often  issue  well.  The  Eunuch  became 
a  believer  by  a  rational  attention  to  the  gospel ;  and 
he  went  his  way  rejoicing.  Lydia,  in  hearing  the 
word,  felt  her  heart  opened  to  attend  to  the  truth  ; 
and  she  was  judged  faithful  to  the  Lord.. 

I  would  not  be  understood  to  insinuate,  that 
violent  convictions  never  precede  true  repentance. 
Paul  and  the  jailer  trembled  and  were  astonished. 
But  what  I  intend  is,  that  there  may  be  such  con- 
victions without  repentance  ;  and  that  there  may  be, 
and  often  is,  repentance  produced  in  a  more  easy  and 
gentle  manner  :  So  that  we  are  to  judge  of  the  sin- 
cerity of  our  repentance,  rather  by  its  abiding  fruits, 
than  by  any  remarkable  circumstances  which  pre- 
ceded it. 

2.  Our  subject  farther  teaches  us,  that  they  on- 
ly are  led  by  the  Spirit  of  God,  who  are  of  a  dove- 
like temper. 

True  christians  have  in  them  the  mind,  which  was- 
in  Christ,  and  which  was  emblematically  signified 
in  the  gentle  and  dovelike  descent  of  the  Spirit 
upon  him. 

The  spirit  of  God  is  said  to  dwell  in  the  hearts  of 
believers.  They  are  required  to  be  filled  with  the 
Spirit.  Their  having  the  spirit  is  the  test,  by  which 
they  are  to  judge,  whether  they  belong  to  Christ, 
"  Hereby  we  know  that  Christ  is  in  us,  because  he 
hath  given  us  of  the  spirit."  "  If  any  man  have  not 
the  Spirit  of  Christ,  he  is  none  of  his." 

Now,  whether  we  have  the  spirit  of  Christ,  or 
not,  must  be  determined  by  enquiring,  whether  we 
have  that  benevolent,  pure,  peaceable  and  humble. 


260       The  Dovelike  Descent  of  the  Spirit. 

temper,  which  the  Spirit  produces  and  preserves  in 
those  hearts  where  he  makes  his  residence.  Let  us 
always  remember,  that  the  Spirit  comes  like  the 
dove. 

The  divine  infiuence  will  not  render  men  haugh- 
ty and  turbulent,  contentious  and  passionate,  stiff 
and  overbearing,  but  calm  and  serious,  modest  and 
teachable,  mild  and  condescending.  "The  wis- 
dom which  is  from  above,  is  first  pure,  then  peace- 
able, gentle  and  easy  to  be  intreated,  full  of  mer- 
cy and  good  fruits,  without  partiality,  and  without 
hypocrisy."  The  apostle  says,  "  The  spirits  of 
the  prophets  are  subject  to  the  prophets  ;  for  God 
is  not  the  author  of  confusion,  but  of  peace,'* 
This  observation  he  makes  in  opposition  to  those 
who  excused  their  disorderly  conduct,  by  alleging, 
that  tlicy  were  under  the  high  operations  of  the 
Spirit.  He  would  have  them  believe,  that  a  di- 
vine operation  never  produced  confusion  in  the 
mind,  or  disturbance  in  the  church — never  render- 
ed men  irrational  in  their  conduct,  or  troublesome 
to  their  brethren — never  was  carried  to  such  a 
height,  as  to  deprive  them  of  selfcommand,  and 
transform  them  into  madmen. 

It  is  absurd  then  to  impute  to  an  uncommon  in- 
fluence of  the  Spirit  any  error  of  conduct,  excess 
of  passion,  extravagance  of  zeal,  or  bitterness  of 
censure  ;  for  the  Spirit  coracs  like  the  dove.  He  is 
in  the  still,  ssiall  voice  ;  not  in  the  storm,  the 
earthquake  and  the  fire.  The  fruits  of  the  Spirit 
are,  like  his  influences,  sweet  and  benevolent. 
These  are  love,  joy,  peace,  longsuft'ering,  gentle- 
ness, meekness,  goodness,  faith  and  temperance. 
In  these  the  main  substance  of  religion  consists. 

True  religion  makes  men  humble  and  sclfdis- 
trustful ;  not  arrogant  and  vaiti.  It  will  not  dis- 
pose them  to  talk  much  of  their  own  goodness ;  but 
to  shew  out  of  a  good  conversation  their  works  with 


The  Dovelike  Descent  of  the  Spirit,       261 

meekness  of  wisdom.  It  will  not  prompt  the  new- 
convert,  or  youthful  penitent,  to  assume  the  pub- 
lick  teacher  and  reprover,  but  will  make  him  swift 
to  hear  and  slow  to  speak.  It  will  not  render  the 
stomachs  of  new  born  babes  difiicult  and  squeam- 
ish, and  apt.to  be  disgusted  with  plain  aud  whole- 
some food — it  will  teach  them  to  lay  apart  all  guile 
and  hypocrisy,  and  envy  and  evil  speaking,  and  to 
seek  the  sincere  milk  of  the  word,  that  they  may 
grow  thereby.  It  will  urge  men  often  to  the  hum- 
ble exercises  of  devotion — to  selfexamination,  con- 
fession, repentance  and  prayer.  But  it  will  not 
turn  the  secret  devotions  of  the  closet  into  loud,  os- 
tentatious, Pharisaical  prayers.  It  will  warm  the 
heart  with  godly  zeal  :  But  this  zeal  will  choose  to 
employ  itself  chiefly  at  home,  in  personal  repent- 
ance and  reformation.  Whenever  it  goes  abroad, 
it  will  take  for  its  companions.  Humility,  Prudence 
and  Charity.  Bitter  zeal  descends  not  from  heav- 
en. It  is  not  the  fruit  of  that  Spirit,  which  comes 
like  the  dove.  "  The  wrath  of  man  worketh  not 
the  righteousness  of  God  ;  but  the  fruit  of  right- 
eousness is  sown  in  peace  of  them  who  make 
peace," 

That  enlightening  and  convincing  influence, 
which  discovers  to  one  the  corruptions  of  his  own 
heart,  will,  of  course,  make  him  humble.  It  will 
dispose  him  to  think  others  better  than  himself — 
not  to  say,  *'  Stand  by  yourselves,  come  not  near 
to  me,  for  I  am  holier  than  you."  That  temper, 
which  is  a  fruit  of  the  spirit,  laments  the  prevalence 
of  errour  and  wickedness.  But  while  it  labours  to 
promote  christian  purity,  it  labours  also  to  promote 
charity  and  peace.  While  it  longs  for  greater  unity 
of  sentiment,  it  is  chiefly  solicitous  to  see  a  unity  of 
affection,  among  christian  professors.  It  reprobates 
none  for  small  differences,  but  judges  with  candour, 
and  studies  the  things  which  make  for  mutual  edifi- 
cation. 


262       The  Dovelike  Descent  of  the  Spirit. 

It  is  by  the  exercise  of  such  a  dovelike  temper, 
that  we  gain  satisfactory  evidence  of  our  having  the 
spirit  of  Christ.  Whatever  warmth  of  affection 
we  may  have  felt  on  certain  occasions  ;  if,  in  our 
general  conduct,  we  obey  the  motions  of  the  flesh, 
we  are  not  led  by  the  spirit.  If  we  walk  in  the  spir- 
it, we  shall  not  fulfil  the  lusts  of  the  flesh. 

3.  Our  subject  reminds  us  of  our  obligation,  to 
adorn  with  good  works  our  Christian  character,  and 
to  recommend  to  the  choice  of  others  the  religion 
which  we  profess.  We  should  resemble  the  dove, 
whose  wings  arc  covered  with  silver,  and  her  feath- 
ers with  yellow  gold. 

Christians  are  exhorted  to  provide  things  honest 
in  the  sight  of  all  men — to  adorn  the  doctrine  of 
their  Saviour  in  all  things-^to  take  heed,  that  their 
good  be  not  evil  spoken  of — to  think  especially  of 
those  things,  which  are  of  good  report. 

That  we  may  beautify  our  christian  professions 
we  must  see  that  our  lives  correspond  with  it.  "  Let 
every  one  who  nameth  the  name  of  Christ,  depart 
from  iniquity."  If  in  words,  we  profess  to  know 
Christ,  but  in  works  deny  him,  we  are  abominable. 
We  disgrace  our  profession  and  expose  it  to  con- 
tempt. We  represent  religion  as  an  empty,  un- 
meaning thing.  Paul  sajs,  "  Though  I  speak 
with  the  tongue  of  men  and  angels,  and  have  not 
charity,  I  am  as  sounding  brass,  and  a  tinkling  cym-, 
bal." 

We  must  maintain  the  universal  practice  of  du- 
ty. *'  Then  shall  we  not  be  ashamed,  when  we 
have  respect  to  all  God's  commandments."  The 
beauty  of  religion  appears  in  its  selfconsistency  and 
uniformity.  If  we  seem  to  be  strict  and  conscien- 
tious in  some  things,  while  we  are  loose  and  care- 
jess  in  others,  our  religion  is  disjointed,  misshapen 
and  deformed. 


TheBovelike  Descent  of  the  Spirit,       263 

We  must  particularly  attend  to  the  more  import^ 
unt  parts  of  religion.  He  who  is  scrupulous  in 
trifles,  and  licentious  in  matters  of  real  obligation — 
he  who  is  severe  to  condemn  other  people's  errors, 
and  yet  admits  palpable  vice  in  his  own  practice, 
shews  himself  to  be  a  hypocrite  in  heart,  while,  with 
his  mouth,  he  pretends  much  zeal. 

The  beauty  of  religion  much  depends  on  our 
maintaining  the  more  amiable  and  engaging  virtues; 
§uch  as  charity,  peaceableness,  humility  and  meek- 
ness. However  serious,  devout  and  godly  w^e  may 
seem,  if  we  are  selfish,  dishonest,  contentious, 
haughty,  rigid  and  censorious,  our  religion  makes 
but  an  unsightly  and  forbidding  appearance. 

A  meek  and  quiet  spirit  is  an  ornament  of  great 
price  in  the  sight  of  God,  and  of  peculiar  beauty  in 
the  siorht  of  men. 

Christian  prudence  is  also  very  necessary,  that 
we  may  enjoy  the  comfort  and  display  the  beauty 
of  our  religion.  We  are  required  to  be  wise^  as  well 
as  harmless — to  walk  in  wisdom,  and  shew  our 
works  with  meekness  of  wisdom.  The  pious 
christian,  acting  under  the  direction  of  prudence, 
does  every  duty  in  its  proper  time,  and  attends  to 
various  parts  of  religion  in  their  place,  and  accord- 
ing to  their  importance,  so  that  all  coincide  and  u- 
nite  in  a  beautiful  order  and  symmetry.  While  he 
is  constant  and  exact  in  things  of  real  obligation  ; 
in  matters  of  indifference  he  is  easy  and  condescend- 
ing. And  while  he  acts  with  a  liberality  of  senti- 
ment, which  will  be  fettered  by  no  human  systems, 
and  enslaved  to  no  human  customs,  he  avoids,  in 
his  discourse  and  actions,  those  incautious  freedoms, 
which,  however  innocent  in  themselves,  might 
grieve  the  tender  minds  of  his  brethren,  or  embol- 
den sinners  to  transgress. 

4.  Our  subject  teaches  us  our  obligation  to  labour 
for  the  increase  of  Clirist's  church — not  only  to  en- 


264       The  DoveliJce  Descent  of  the  Spirit, 

ter  into  it  ourselves,  but  also  to  encourage  others  to 
come  and  join  themselves  to  it. 

The  spirit  of  the  gospel  is  represented  by  the 
symbol  of  the  dove.  This  species  of  birds,  loves  to 
mingle  in  flocks.  Hence  the  increase  of  the 
church  is  expressed  by  the  flying  of  doves  to 
their  window's. 

Christ  came  into  the  world  to  receive  to  himself 
a  kingdom.  He  has  purchased  a  church  with  his 
own  blood.  He  sends  forth  his  servants,  to  iavite 
all,  as  many  as  they  find,  both  bad  and  good,  to 
come  into  it,  that  it  may  be  filled.  When,  in  the 
increase  of  subjects,  he  sees  the  travail  of  his  soul, 
he  is  satisfied. 

They  who  come  into  his  church,  should  bring 
with  them  a  dovelike  temper.  They  should  come 
sensible  of  our  guilt  and  weakness,  trusting  in  his 
grace  and  power  for  their  security.  They  should 
come  with  pure  and  upright  intentions,  with  humble 
thoughts  of  themselves,  with  meekness  and  love  to 
mankind,  and  with  a  fixed  purpose  to  maintain  their 
fidelity  to  Christ,  and  to  one  another. 

That  they  may  strengthen  their  faith  and  charity, 
and  confirm  their  pious  resolutions,  they  must  at- 
tend on  the  ordinances  of  Christ's  house  ;  and  that 
they  may  promote  his  cause  and  bring  honour  to 
liis  name,  they  must  invite  and  encourage  the  at- 
tendance of  others.  They  must  throw  no  impedi- 
ments in  the  way  of  his  little  ones  j  but  rather  pre- 
pare the  way,  gather  out  the  stones,  and  take  up  the 
stumbling  blocks. 

There  are  many  things,  which  hinder  the  growth 
of  Christ's  church.  These  we  should  be  solicitous 
to  remove. 

The  careless  and  irregular  lives  of  christian  pro- 
fessors are  a  stumbling  block  to  many. 

However  unjust  it  may  be,  there  are  many  who 
will  reproach  the  whole  church  for  the  faults  of  par- 


The  Dovelike  Descent  of  the  spirit.      265 

licular  members.  And  such  reproaches  often  op- 
erate as  hinderances  to  serious  people,  who  would 
gladly  enjoy  tlie  pi'ivileges  of  religious  communion. 
If  a  church  countenances,  or  tolerates  known  im- 
moralities in  any  of  her  members,  she  becomes  a 
partaker  of  their  guilt.  But  there  may  be  irregu- 
larities, which  are  known  only  to  a  few,  and  for 
which  the  church  collectively  is  not  responsible. 
And  there  are  many  unguarded  liberties  taken  by 
professors,  which,  though  really  dishonourable  to 
religion,  cannot  easily  be  made  matters  of  publick 
discipline. 

Now,  as  we  would  prevent,  or  remove  such 
stumbling  blocks,  we  must  walk  inoffensively  cur- 
selves  ;  and,  v^^hen  there  is  occasion,  reprove  and 
exhort  one  another  in  the  spirit  of  meekness.  The 
way  to  promote  the  purity  of  the  church  is  prescrib- 
ed by  the  apostle.  "  Let  us  cleanse  ourselves  from 
all  lilthiness  of  the  flesh  and  of  the  Spirit." 

Controversies  among  christians  often  have  an  un- 
happy influence  on  the  young  and  tender. 

Wlien  they  see  the  professors  of  the  same  relig- 
ion withdrawing  from  each  other's  fellowship  for  dif- 
ferences in  doctrine  or  discipline,  they  are  thrown 
into  doubts,  what  denomination  to  choose,  and  e- 
ventually  perhaps  they  think  contemptuously  of  all, 
and  join  with  none. 

To  remove  this  stumbling  block,  we  must  be- 
have toward  each  other  with  the  dovelike  spirit  of 
meekness,  condescension  and  love — never  contend 
about  little  things,  nor  renounce  communion  with 
a  church  for  trivial  errors.  To  reject  a  church, 
which  God  has  received,  is  to  exalt  ourselves  a- 
bove  him.  And,  concerning  every  church,  we  are 
to  hope,  that  God  has  received  her  till  she  ap- 
pears to  have  admitted  essential  corruptions  ;  and 
to  ratain  them,  after  means  of  reformation  have 
been  used. 

Vol.  II.  K  k 


266       The  Bovelike  Descent  of  the  Spirit. 

Some  cast  stumbling  blocks  in  the  way  of  others, 
by  demanding  in  a  church  greater  purity,  than  any 
means,  which  Christ  has  put  into  our  hands,  are 
competent  to  effect. 

No  church  on  earth,  however  good  are  her  aims, 
and  however  vigilant  her  discipline,  can  prevent  all 
impurity.  Even  the  churches  planted  by  the  apos- 
tles had  some  corrupt  and  ungodly  members. 
*'  The  kingdom  of  God  is  like  a  net  cast  into  the 
sea,  which  gathers  of  every  kind  ;  and  when  they 
have  brouijhtit  on  shore,  they  gather  the  good  into 
vessels,  and  cast  the  bad  away.  So  shall  it  be  in 
the  end  of  the  world.  Then  the  wicked  shall  be 
severed  from  among  the  just." 

Now  if  we  reprobate  in  the  gross  those  churches, 
which  have  in  their  communion  some  unregenerate 
persons,  we  lay  stumbling  blocks  before  the  weak  ; 
for.  Where  shall  a  church  be  found,  to  which  they 
may  venture  to  join  ? 

Some  lay  hinderances  in  the  vv-ay  of  others,  by 
scandalizing  the  churches  of  Christ,  as  if  they  pro^ 
Jessedly  received,  and  knowingly  tolerated  wicked 
and  ungodly  persons. 

This,  I  suppose,  is  a  groundless  reproach.  How- 
ever negligent  some  churches  may  be  in  the  dis- 
cipline of  offenders,  yet  I  know  of  none  which  acts 
on  so  lax  a  principle.  The  churches  require  of 
their  members  a  professed  belief  of,  and  subjection 
to  the  gospel  of  Christ ;  but  they  pretend  not  to  be 
judges  of  the  sincerity  of  the  heart.  They  may 
probably  admit,  and  retain  some,  who  give  not  all 
that  evidence  of  their  real  godliness,  which  might 
be  wished  :  But  then  it  should  be  considered,  that 
they  are  vested  with  no  other  authority  than  what 
Christ  has  given  them  in  his  word  ;  and  that  this  is 
given  for  edification,  not  for  destruction.  They  have 
from  him  no  warrant  to  exclude  men  from  the  priv- 
ileges of  his  house,  but  in  a  way  of  discipline.  They 


The  Dovelike  Descent  of  the  Spirit,       267 

may  not  cut  them  off  arbitrarily,  but  only  by  a  man- 
ifestation of  their  wickedness. 

Some  embarrass  the  way  to  Christ's  church  by 
dreadful  representations  of  the  peculiar  guiltincurred 
by  approaching  it  in  unregeneracy.  They  state  the 
case  in  such  a  manner,  that  many  will  conclude,  it 
is  safest  to  forbear,  until  they  have  full  and  indu- 
bitable evidence  of  their  conversion. 

But  this  is  stating  the  case  incautiously.  Christ 
commands  all  to  come  into  his  church,  and  to  come 
in  the  sincerity  of  repentance  and  faith.  He  allows 
no  man  to  turn  away  from  it ;  and  no  man  to  enter 
into  it  for  vile  and  wicked  ends.  A  person^s  doubts 
concerning  the  goodness  of  his  state,  are  not  a  reason 
why  he  should  neglect  this,  or  any  other  duty  ;  but 
a  reason,  why  he  should  examine  himself,  repent  of 
his  sins,  and  amend  his  ways.  No  man  should  be  de- 
terred from  entering  into  the  church,  by  an  apprehen- 
sion, that  this,  if  he  is  unconverted,  will  be  a  greater 
sin  than  to  absent  himself.  For  he  is  not  to  delib- 
erate how  he  may  sin  most  safely,  but  to  be  watch- 
ful that  he  may  not  sin  at  all.  The  wicked  man  is 
no  where  safe,  neither  in  the  church,  ifibr  out  of  it. 
He  who  came  to  the  marriage,  and  continued  there 
without  a  wedding  garment,  and  diey  who  refused 
to  come  at  all,  were  punished  with  equal  severity. 
No  man  ought  to  attend  on  divine  ordinances,  in  a 
formal  and  hypocritical  manner  ;  and  no  seriows 
person  ought  to  neglect  them,  from  doubts  con- 
cerning his  habitual  state.  Let  every  one  examine 
his  present  views  and  aims.  He  who  is  conscious 
that  he  acts  under  a  sense  of  his  obligation  to  God, 
and  with  a  desire  and  intention  to  do  his  will,  may 
be  encouraged  from  hence  to  draw  near  to  him  ; 
nor  should  he  indulge  the  apprehension,  that  there  is. 
for  him  greater  safety  without,  than  within  the 
church ;  or  real  safety  any  wlicre,  but  in  the  pathoi 
duty,  and  in  a  state  of  favour  with  God». 


268        The  Doveltke  Descent  of  the  Spirit. 

Permit  me  to  add  : — There  arc  some  professors 
of  religion,  who  greatly  obstruct  the  growth  and  ed- 
ification of  the  church,  by  tl.eir  imprudent  cavils 
at  the  preaching,  and  illiberal  animadversions  on  the 
conduct  of  ministers,  especially  in  the  presence  of 
children  and  youth,  and  in  the  company  of  the  weak, 
unstable  and  disaffected.  We,  who  are  ministers, 
are  conscious  of  many  imperfections ;  and  we  thank 
our  people  when  they  favour  us  with  their  friendly 
advice.  But  if  they  only  talk  against  us  by  the 
walls,  and  in  the  doors  of  their  houses,  we  consider 
them,  as  obstructing  our  influence,  and  weakening 
our  hands  ;  as  encouraging  the  enemies  of  religion, 
and  pulling  down  the  church  of  Chris%  which  we 
should  all  unite  to  build  up  and  establish. 

'To  conclude.  As  m'c  wish  to  promote  the  growth 
of  Christ's  church,  let  us  walk  worthy  of  him,  who 
has  called  us  to  his  kingdom  and  glory  ;  study  the 
things  which  make  for  peace  ;  condescend  to  each 
other  in  cases  of  difference  ;  contribute  to  the  purity 
of  the  church  by  the  holiness  of  our  own  lives  ;  en- 
courage those  in  whom  hopeful  dispositions  appear ; 
lead  them  by  our  counsels  and  examples  ;  thus 
prepare  the  way  and  take  up  the  stumbling  blocks 
which  cause  many  to  fall  ;  and  let  us  pray  for  the 
happy  time,  when  converts  shall  flock  into  the  king- 
dom of  Christ  as  clouds,  and  as  doves  to  their 
windows. 


SERMON    XX. 

Parting  -with  Friends^  a  paitiful  Trial. 

PSALM  Ixxxviii,    18. 

Lover  and  friend  hast   thou  put  fur  ficm  me,  and  mine   ac- 
quaintance into  darkntss. 


T, 


HE  author  of  this  psalm  is  called  Heman 
the  Ezrahite.  He  was  not  the  celebrated  musician 
of  that  name,  who  lived  in  David's  time  ;  for  that 
was  a  descendant  oi  Levy  from  his  son  Xohaih,  and 
therefore  called  a  Kohathite.  This  was  probably  a 
descendant  oiJudah  from  his  son  Zerah.  In  what 
time  he  lived,  and  on  what  occasion  he  composed 
this  psalm,  is  uncertain.  From  several  expressions, 
however,  in  the  psalm,  it  is  probable,  that  he  lived 
in  the  time  of  the  captivity  ;  and,  being  a  person  of 
distinction,  was  conlined  in  some  lonely  prison,  and 
excluded  from  intercourse  with  his  particular 
friends.  It  is  evident,  at  least,  that  some  distressing 
r;f{liction  gave  occasion  to  these  meditations  ;  for 
they  all  run  in  a  pensive  and  mournful  strain.  In 
his  affliction,  there  was  one  circumstance,  which  he 
felt  \vith  the  most  tender  sensibility  ;    and  that  was 


270      The  Trial  of  parting  with  Frien(k» 

separation  from  his  former  acquaintance.  He  says, 
verse  8th,  *'  Thou  hast  put  away  mine  acquaint- 
ance far  from  me  ;  and  hast  made  me  an  abomina- 
tion to  them  :  I  am  shut  up,  and  I  cannot  come 
forth."  The  same  complaint  he  repeats  at  the 
close  of  the  psalm. — "  Lover  and  friend,  hast  thou 
put  far  from  me,  and  mine  acquaintance  into  dark- 
ness." 

Many  of  his  near  friends,  probably,  were  dead, 
having  been  slain  by  the  Chaldeans.  Some,  per- 
haps, vi^ere  confined  in  prisons  remote  from  him,  so 
that  he  could  receive  no  visits  from  them.  He 
could  only  sit  and  mourn,  in  solitude,  his  painful 
condition.  That  soft  and  tender  solace,  vi^hick 
sympathizing  conversation  among  fellow  sufferers 
is  wont  to  afford,  was  now  denied  to  him.  But 
there  was  one  consolation,  of  which  the  world  could 
not  deprive  him,  communion  with  God  and  medi- 
tation on  his  providence. 

The  words  of  our  text  will  lead  us  to  contemplate, 
the  pleasures  and  advantages  of  friendship,  the  pain- 
ful trial  of  parting  with  friends,  and  the  consolation, 
which,  under  such  trials,  is  derived  from  a  belief  of 
God's  governing  providence. 

I.  The  happiness  of  life  greatly  depends  cm  in- 
timate friendships. 

God  made  man  for  society  ;  and  it  is  not  good 
for  him  to  be  alone.  In  a  state  of  solitude,  he  could 
neither  enjoy  the  world,  nor  himself.  His  natural 
passions  prompt  him,  and  his  unavoidable  wants 
impel  him,  to  associate  with  others. 

The  power  of  speech,  given  us  by  tlie  Creator,, 
shews  that  we  were  designed  for  mutual  intercourse ; 
for,  in  solitude,  this  faculty  would  be  useless. 

We  are  naturally  dependent  on  one  another.  No 
man  is  sufficient  to  relieve  his  own  necessities.  It  is 
by  an  interchange  of  cares  and  labours^  that  man- 
kind subsist  in  a  tolerable  conditioa. 


TIw  Trial  of  parting  with  Friends*       271 

Man  alone  would  make  but  slow  progress  in 
mental  improvement.  It  is  by  mutual  communi- 
cation of  experience  and  acquirement,  that  our 
powers  are  enlarged,  and  our  knowledge  advanced. 
The  knowledge  which  one  acquires  would  be  of  but 
small  use,  if  it  was  confined  to  himself ;  and  more 
than  half  the  pleasure  of  it  would  be  lost  to  him- 
self, if  he  had  not  opportunity  to  impart  it  to  oth- 
ers. 

As  we  cannot  maintain  an  actual  intercourse  with 
the  human  race  in  general,  we  are  naturally  led  to 
form  particular  friendships.  Heman,  among  his 
acquaintance,  found  some  who  were  his  friends  and 
lovers.  The  divine  Saviour,  whose  benevolence 
extended  to  all  men,  embraced  some  as  his  intimate 
friends.  He  regarded  with  special  affection,  those 
who  received  his  doctrines.  Among  the  believers  in 
Judea,  there  were  some  whose  houses  he  made  the 
place  of  his  retreat ;  and,  in  the  family  of  his  dis- 
ciples, there  was  one,  distinguished  by  the  name  of 
disciple  whom  he  loved. 

In  this  world  of  change  and  trial,  we  find  much 
satisfaction  and  refreshment  in  having  friends  near 
us,  with  whom  we  may  often  converse — to  whom 
we  can  communicate  our  sentiments  and  feelir.gs — 
from  whom  we  can  receive  advice  and  assistance  in 
our  troubles — and  in  whose  fidelity  and  affection  we 
can  place  unsuspecting  confidence. 

Such  friendships  are  always  useful ;  but  their  im- 
portance is  never  so  sensibly  realized  as  in  times  of 
adversity.  When  burdens  lie  heavy  upon  us,  and 
our  strength  is  sinking  under  them,  we  rejoice  to 
find  one  at  hand,  on  whose  friendly  arm  we  can 
lean — into  whose  open  bosom  we  can  pour  our  com- 
plaints'—and whose  sympathizing  prayers  will  as- 
cend with  ours  to  the  throne  of  grace. 

Heman  says,  "  My  soul  is  full  of  troubles  ;  I  am 
as  a  man  whp  has  np  strength — my  acquaintance  is 


272      772^  Trial  of  parting  with  Friends^ 

put  far  from  ine."  A  more  melancholly  state,  than 
this  which  he  describes,  can  hardly  be  imagined — 
pressed  widi  sorrow,  deprived  of  strength,  and  re- 
moved from  friends. 

Friendship  is  necessary  on  relig^ious  accounts. 

Religion  itself  is  of  a  social  nature.  It  greatly 
consists  in  benevolent  dispo  itions  and  friendly  of- 
fices. Friendship,  founded  on  virtuous  principles, 
softens  and  humanizes  the  heart,  and  promotes  a 
general  philanthropy — a  good  will  to  all  around  us. 
In  the  progress  of  the  christian  temper,  we  add  to 
brotherly  kindness,  charity.  By  what  we  feel  in 
our  own  particular  connexions,  we  learn  what  others 
feel  in  theirs,  and  thus  we  more  sensibly  interest 
ourselves  in  their  joys  and  sorrows. 

Virtuous  friendship,  is  subservient  to  piety. 
Mutual  example  and  conversation  warm  a  godly 
zeal,  confirm  good  resolutions,  fortify  the  soul  a- 
gainst  temptations,  and  facilitate  the  difficult  duties 
of  religion.  "  Iron  sharpeneth  Iron,  so  a  man  sharp- 
eneth  the  countenance  of  his  friend  :" — "  Ointment 
and  perfume  rejoice  the  heart :  So  doth  the  sweet- 
ness of  a  man's  friend  by  hearty  counsel." 

There  is  no  kind  of  friendship  so  intimate  and 
useful,  as  the  domestick.  This,  perhaps,  our  Psalm- 
ist had  particularly  in  view  when  he  spake,  in  such 
an  affectionate  manner,  of  the  removal  of  acquaint- 
ance, lover  and  friend. 

This  friendship,  which  is  usually  founded  in  af- 
fection, is  strengthened  and  confirmed  by  unity  of 
interest,  reciprocal  offices  of  kindness,  and  daily  in- 
tercourse and  conversation.  In  the  expressive  lan- 
guage of  scripture,  the  parties  are  "  one  flesh." 
Their  views,  designs  and  concerns  nre  the  same, 
they  have  a  common  relation  to  those  who  descend 
from  them — their  affections  meet  and  mingle  in  the 
same  objects — and,  by  degrees,  the  fibres  of  their 
hearts  become  so  interwoven  and  intwisted,  that  a 


The  Trial  of  parting  with  Friends.        273 

separation  cannot  be  made  without  distressing  pangs 
and  bleeding  wounds. 
We  proposed, 

ir.  To  contemplate  the  painful  trial  of  parting 
with  intimate  friends.  This  Heman  laments  as  the 
severest  circumstance  in  his  affliction,  that  "  lover 
and  friend  were  put  far  from  him."  The  removal 
of  any  friend  is  an  affliction  that  must  be  felt,  but 
nothing  wounds  the  heart  so  deeply  as  the  dissolu- 
tion of  the  conjugal  connexion.  This  crosses  the 
strongest  affection,  and  frustrates  the  most  pleasing 
hopes  of  the  surviving  partner.  It  brings  on  a 
gloomy  train  of  new  and  unexperienced  cares.  Eve- 
ry rising  care  revives  a  pungent  sense  of  the  loss 
sustained.  In  former  afflictions,  there  was  the  so- 
lace of  mutual  sympathy.  In  this  the  pensive 
mourner  sits  alone  and  keeps  silence,  finding  none, 
to  whom  the  feelings  of  the  heart  can  be  communi- 
cated, or  who  can  take  an  equal  share  in  its  anguish. 
The  anguish  is  augmented  by  a  recollection  of  past 
delights,  v/hich  now  are  fled,  to  return  no  more» 
The  sight  of  children  deprived  of  one  who  natural- 
ly cared  for  them,  swells  the  tide  of  grief.  When 
the  desolate  mourner  walks  abroad,  nature  appears 
covered  with  a  gloom  ;  and  when  he  treads  the 
empty  chamber,  absorbed  in  silent  meditation,  the 
hollow  dome  sadly  echoes  to  the  sound  of  his  feet, 
and  mournfully  whispers  back  his  deep  fetched 
sighs.  Every  object  which  meets  his  eyes— every 
sound  which  strikes  his  ears,  reminds  him  that  lov- 
er and  friend  is  put  far  from  him,  and  his  acquaint- 
ance into  darkness. 

Reflection  easily  convinces  us,  that  such  an  af- 
fliction is  great :  How  great,  experience  only  can 
realize. 

The  scripture,  v/hich  is  always  just  and  natural 
in  its  descriptions,  places  this  among  the  most  griev- 
ous adversities.     God  says  to  the  prophet  Ezekiel. 

Vol.  il.  L  1 


27-i        The  Trial  of  parting  tvith  Friends^ 

**  Son  of  man,  behold,  I  take  away  from  thee,  the 
desire  of  thine  eyes  with  a  stroke  :  Yet  neither  shalt 
thou  mourn  nor  weep  ;  neither  shall  tears  run  down 
thy  cheeks." — This  is  not  to  be  understood  as  a 
general  prohibition  of  mourning  for  the  loss  of 
friends  ;  but  as  an  intimation,  that  the  prophet's,  af- 
fliction would  be  so  great  and  suddon,  as  to  con- 
found and  astonish  him,  lock  up  the  avenues  of 
tears,  and  render  him  incapable  of  the  relief  which 
nature  affords  in  more  moderate  afflictions.  In  this, 
Ezekiel  was  a  sign  to  the  Children  of  Israel.  He 
says,  "  I  spake  to  the  people  in  the  morning,  and 
at  even  my  wife  died  ;  and  I  did  as  I  was  command- 
ed. And  the  people  said  unto  me.  Wilt  thou  not 
tell  us,  what  these  things  are  to  us  ?  And  I  answer- 
ed them,  Thus  saith  the  Lord,  I  will  profane  my 
sanctuary,  the  excellency  of  your  strength,  and  the 
desire  of  your  eyes  ;  and  that  which  your  soul  pit- 
ieth  ;  and  your  children  shall  fall  by  the  sword  ; 
and  ye  shall  do  as  I  have  done  ;  ye  shall  not  mourn 
nor  weep,  but  shall  pine  away  in  your  iniquities.'* 
— The  greatness  of  that  distress,  which  should  at- 
tend the  desolation  of  Judea,  is  here  aptly  repre- 
sented by  the  sudden  death  of  the  prophet's  wife  ; 
an  event  which  lelt  him  in  such  solitar}-,  deep  felt 
anguish,  as  groans  could  not  express,  nor  tears  re- 
lieve. 

A  state  of  great  and  helpless  calamity,  is  also  ex- 
pressed by  a  state  of  widowhood.  The  prophet 
Jeremiah  describing  the  desolation  of  Jerusalem, 
says,  "  How  doth  the  city  sit  solitary  that  was 
full  of  people  !  How  is  she  become  a  widow  !  She 
hath  none  to  comfort  her."  Widowhood  is  consid- 
ered, in  scripture,  as  a  state  peculiarly  helpless  and 
pitiable. 

Hence  we  meet  with  so  many  cautions  not  to  op- 
press the  widow  ;  and  so  many  injunctions  to  re= 
lieve  and  defend  her.     The  apostles  considered  tha 


The  Trial  of  parting  with  Frieiids         275 

cases  of  those  who  were  widows  and  desolate,  as 
intitled  to  special  attention.  For  such  the  primitive 
church  made  particular  provision^  When  Jesus 
saw  the  breathless  body  of  a  young  man  carried 
forth  to  the  grave,  a  circumstance  in  the  case,  which 
touched  his  benevolent  heart,  was,  that  this  was  the 
only  son  of  his  mother  and  she  was  a  widow.  Pity- 
ing her  affliction,  he  stopped  the  procession,  awoke 
the  dead  and  restored  him  to  her  alive. 

The  language  of  scripture,  in  such  tender  cases, 
corresponds  with  the  feelings  of  natui'e. 
We  proceed  to  shew, 

III.  That  in  this,  as  indeed  in  every  affliction, 
the  best  consolation  is  dra\v  n  from  a  belief  of,  and 
meditation  upon,  God's  governing  providence. 

In  the  loss  of  friends,  Heman  acknov/ledged 
God's  holy  and  sovereign  hand.  "  Thou  liast  put 
them  far  from  me." 

This  consideration  silenced  David's  complaint : 
"  I  was  dumb  ;  I  opened  not  my  mouth,  because 
thou  didst  it."  Job  felt  the  influence  of  the  same 
sentiment.  "The  Lord  gave  ;  and  he  hath  taken 
away ;  and  blessed  be  his  name." 

All  events  are  under  the  direction  of  God's  hand. 
The  cireumstances  of  our  life,  the  time  and  man- 
ner of  our  death,  the  relations  which  we  sustain, 
and  the  continuance  and  dissolution  of  the  connex- 
ions which  we  form,  are  ordered  and  determined 
by  his  providence.  To  him  the  scripture  ascribes, 
not  only  great,  but  small;  not  only  miraculous,  but 
common  occurrences  ;  not  only  the  suspension, 
but  the  operation  of  the  laws  of  nature  ;  yea  also, 
the  events  in  which  human  agency  is  concerned,  as 
well  as  those  which  seem  to  proceed  more  immedi- 
ately from  him. 

Hence  good  men  derive  their  strongest  consola- 
tion amidst  the  vicissitudes  and  adversLities  of  this 
mortal  state. 


S76         The  Trial  of  parting  with  Friends, 

God  is  supreme  and  above  all  :  He  gives  not  an 
account  of  his  matters  :  Who  shall  say  to  him, 
What  doest  thou  ?  Though  he  is  high,  he  has  re- 
spect to  the  lowly  ;  the  hairs  of  their  head  are  all 
numbered.  Though  his  judgments  are  unsearcha- 
ble, yet  we  know  that  they  are  right,  and  no  injury 
can  we  fear  from  him.  His  wisdom  is  perfect ;  it 
clearly  views  every  circumstance  of  our  condition, 
and  exactly  traces  all  the  connexions  of  things,  even 
to  the  remotest  ages  of  eternity  ;  it  can  judge  for  us 
with  safety  in  seasons  of  greatest  darkness  ;  and  can 
overrule,  for  our  eood,  the  afflictions  which  are 
most  threatening  in  their  appearance,  and  most  pam- 
ful  to  bear.  He  is  very  pitiful  and  of  tender  mercy : 
He  afflicts  not  willingly,  nor  grieves  the  children  of 
men  ;  but  corrects  them  for  their  profit,  that  they 
may  be  partakers  of  his  holiness  ;  he  is  a  very  pres- 
ent help  to  those  Avho  are  in  trouble  ;  he  invites  them 
to  call  upon  him,  and  assures  them  of  his  gracious 
attention.  And  though  what  he  does,  they  know 
not  now,  he  has  given  them  his  faithful  promise,  that 
no  evil  shall  happen  to  the  just,  but  all  things  shall 
work  together  for  their  good. 

This  life  is  a  short  period  of  probation  for  eternal 
happiness.  In  the  prospect  of  approaching  glory, 
believers  may  rejoice,  though  now,  for  a  season,  if 
need  be,  they  are  in  heaviness,  through  Inanifold 
temptations. 

A  state  of  mortality  must  necessarily  be  attended 
with  affliction.  The  connexions  and  relations, 
which  exist  among  the  human  race,  are  proper  for 
the  present  state.  We  could  not  subsist,  nor  the 
world  be  continued  without  them.  The  reciprocal 
affection  which  results  from  these  connexions,  is 
exceedingly  useful  and  happy.  It  sweetens  and 
endears  the  reladons  of  life,  and  facilitates  the  rela- 
tive and  social  duties.  But  still  it  is  a  spring  of 
bitter  anguish,  when  these  connexions  are  broken. 


This  Trial  of  parting  with  Friends,        277 

Without  it  we  cannot  enjoy  the  pleasures,  nor  dis- 
charge the  duties,  of  friendship.  And  while  we 
have  it,  we  cannot  but  feel  the  stroke,  which  parts 
from  us  lover  and  friend,  and  hides  them  long  iti 
darkness.  Affliction  must  therefore  be  an  attend- 
ant on  such  a  condition  as  the  Creator  has  here  as- 
signed us. 

We  wonder,  perliaps,  why  so  benevolent  a  Being 
should  place  his  creatures  in  a  condition  subject  to 
so  much  sorrow.  But  we  sliOuld  reflect,  that  this 
affection,  from  Avhich  sorrow  springs,  is,  on  the 
whole,  a  source  of  superiour  enjoyment.  We  de- 
rive from  it  more  pleasure  than  pain.  The  greater 
part  of  our  present  happiness  arises  from  friendship 
and  society.  The  love  which  unites  friends,  makes 
their  connexion  happy  while  it  lasts.  It  is  the  lot 
of  most  men  to  enjoy,  through  life,  more  friends 
than  they  lose.  The  pain  of  separation  is  indeed 
more  pungent,  but  less  permanent,  than  the  pleasure 
of  the  union.  Time,  reason  and  grace,  improve  and 
heighten  the  latter,  but  kindly  mitigate  and  soften 
the  former. 

Let  it  also  be  remembered,  that  this  life  is  only  a 
small  part  of  our  existence — a  short  trial  in  order 
to  lasting  happiness ;  and  "  these  present  light  afflic- 
tions, which  are  but  for  a  moment,  are  ^v'orking  for 
us  a  ♦far  more  exceeding  and  an  eternal  weight  of 
glory." 

They  admonish  us  of  the  shortness  of  life  and 
quicken  us  to  improve  it. 

Cool  lectures  on  human  frailt}^,  and  general  ob- 
servations on  the  mortality  of  our  race,  often  leave 
the  heart  unaffected.  But  the  removal  of  a  near  and 
intimate  friend  brings  the  thoughts  of  death  home  to 
our  feelings.  When  the  awful  stroke  comes  within 
the  walls  of  our  own  chamber — within  the  curtains 
of  our  own  bed,  we  cannot  resist  the  impression  of 
this  serious  truth,  that  xve  must  also  fall.     We  shall 


S278        The  Trial  of  parting  with  Friends, 

then,  if  at  any  time,  feel  how  short  and  transient  this 
life  is  ;  enter  into  a  serious  examination  of  our- 
selves ;  and  form  new  resolutions  to  improve 
the  uncertain  remains  of  life  in  the  practice  of 
religion. 

The  vanity  of  the  world  never  appears  more  man- 
ifest, than  \vhen  they,  on  whom  our  worldly  joys 
chiefly  depended,  are  removed  into  darkness.  How 
empty  the  world  looks  to  one,  whom  lover  and 
friend  have  forsaken  ;  What  finds  he  now  worth 
living  for  ?  In  this  solitary  condition  his  medita- 
tions will  rise  to  that  better  state,  where  more  lasting 
connexions  will  be  formed,  and  these  melancholy 
changes  will  afflict  him  no  more. 

The  removal  of  friends  is  an  admonition  to  draw 
near  to  God,  and  place  our  hope  in  him.  "  She 
that  is  a  widow  indeed,  trusts  in  God,  and  continues 
in  prayers  and  supplications  night  and  day."  And 
well  she  may  ;  for  God,  her  maker  and  her  hus- 
band, has  given  her  this  kind  invitation  and  promise, 
*'  Leave  thy  fatherless  children,  I  will  preserve 
them  ;  and  let  the  widow  trust  in  me."  When 
friends  are  about  us,  we  place  a  confidence,  alas  ! 
too  great  a  confidence  in  them,  vi^hen  they  are  put 
into  darkness,  we  feel  how  just  is  this  caution, 
*'  Trust  not  in  man,  whose  breath  is  in  his  nostrils  ; 
For  wherein  is  he  to  be  accounted  of  ?"  We  then 
repair  to  God  as  the  only  unfailing  friend.  On  him 
we  cast  our  cares,  and  to  him  we  make  known  our 
requests.  We  find  our  souls  more  enlarged  in 
communion  with  him  ;  can  open  our  hearts  more, 
freely  and  fully  ;  percei\'e  a  greater  sensibility  of 
mind,  fervency  of  desire,  fixedness  of  attention,  and 
copiousness  of  expression,  than  we  ever  found  in 
those  dull  periods  of  life,  when  prosperity  deadened 
our  affections,  and  the  world  engrossed  our  thoughts. 

Religion  now  stands  confessed  in  its  reality  and 
importance. 


The  Trial oj  parting  -with  Friends.        279 

In  the  smooth  seasons  of  life,  we  can  pass  along 
with  little  help  from  religion.  We  satisfy  our- 
selves, perhaps,  with  a  general  belief  of  its  truth, 
and  a  formal  attendance  on  its  duties.  But  in  the 
day  of  affliction,  we  find  no  source  of  real  comfort, 
but  in  religion.  We  look  not  to  the  world  for  re- 
lief; for  this  we  see  to  be  full  of  sorrow  and  dis- 
appointmePit.  It  is  only  a  belief  of  God's  perfec- 
tions and  government,  a  consciousness  of  our  love 
to  him,  an  application  of  his  promises  and  a  hope  of 
future  joys,  that  can  make  affliction  sit  soft  and 
easy  upon  us,  and  enable  us  with  dignity  to  sus- 
tain its  weight. 

When  a  friend  is  removed,  we  naturally  think 
how  important  religion  was  to  him :  But  our 
thoughts,  which  anxiously  follow  him  to  another 
world,  soon  returns  back  in  this  homefelt  reflection  ; 
*' As  necessary  as  religion  was  to  him,  so  necessary  it 
is  to  us.  W^e  are  as  mortal  as  he  was.  Our  solicitude 
must  be  no  more  about  those  who  are  gone  before  us ; 
but  about  ourselves  who  are  soon  to  follow  them." 

We  now  learn  the  reasonableness  of  contentment. 

At  ordinary  times,  how  anxious  are  we  about 
our  worldly  condition  !  How  fearful  of  this  and  the 
other  possible  evil  !  How  easily  discomposed  by 
trifling  incidents  !  But  now,  when  a  real  affliction 
nas  befallen  us,  trifles  appear  what  they  are.  We 
see  that  former  accasions  of  disquietude,  were  un- 
worthy of  the  attention  which  we  gave  them.  We 
now  think,  we  could  submit  to  them  all,  without 
one  uneasy  thought,  if  we  might  be,  as  in  months 
past,  when  our  lover  and  friend  was  with  us.  We 
now  learn  to  rebuke  those  foolish  anxieties,  which, 
in  prosperous  days,  so  often  vexed  our  spirits,  and 
imbittered  our  comforts. 

Affliction  teaches  us  humility. 

When  we  look  on  the  breathless  remains  of  an  in- 
timate friend,  ^ve  sec  v/hat  all  men  arc — wlnt  wc 


£80        The  Trial  of  parting  with  Friends, 

ourselves  are — creatures  of  dust,  returning  to  dust 
again.  What  is  all  the  glor\^  of  man,  but  a  fading 
flower  ?  What  is  all  the  pride  of  worldly  distinc- 
tion, but  vanity  and  corruption  ?  What  can  we  see» 
as  a  pretence  for  exultation,  in  ourselves,  who  are 
sinners,  under  sentence  of  death  ? 
Affliction  teaches  us  compassion. 

While  we  feel  the  sorrow  which  attends  the  dis- 
solution of  our  intimate  connexions,  we  learn  what 
others  feel  in  similar  trials  :  We  see  the  propriety 
of  the  apostle's  advice  ;  "  Remember  them  who  are 
in  bonds,  as  bound  with  them ;  and  those  who 
suffer  adversity,  as  being  yourselves  also  in  the 
body." 

Finally : The  death  of  friends  is  of  use  to  a- 

waken  into  exercise  our  faith  in  Jesus  Christ,  who 
died  to  redeem  us  from  the  grave  ;  has  risen  to  as- 
sure us  of  immortality,  has  ascended  to  prepare  for 
us  a  place  in  heaven  ;  and  now  lives  that  we  might 
live  also. 

Let  us  extend  our  views  to  that  glorious  state 
whither  he  is  gone ;  live  under  the  influence  of  his 
religion,  in  imitation  of  his  example,  and  in  the 
hopes  of  his  kingdom  ;  and  thus  console  our  hearts 
in  all  the  sorrows  of  life,  reckoning  that  all  the  suf- 
ferings of  the  present  time,  are  unworthy  to  be  com- 
pared with  the  glory  which  shall  be  revealed. 


.^v\/vrv^^-v^^5'  •5(?-/"-^-/^«/^«/~''^-^ 


Thankfulness  to  God  for  his  daily  Benefits* 


jr^^^-  -Sj^vr^w/* 


rSALM,  Ixviii.  19. 

blessed  beiht  Lord  toho  doily  loadeth  us  uilk  benefits, 
God  of  our  salvation. 


the 


A 


BEING,  whose  presence  pervades  the 
universe,  whose  power  sustains  all  worlds,  and 
whose  goodness  supplies  the  wants  of  every  living 
thing,  is  the  most  grand  and  delightful  thought, 
that  can  fill  and  warm  the  human  mind.  To  con- 
template the  perfections  and  works  of  this  Being, 
to  adore  him  for  what  he  is,  and  praise  him  for 
what  he  does,  is  the  noblest  exercise,  that  can  em- 
ploy a  rational  creature.  This  is  the  principal  work 
of  angels  and  saints  in  heaven,  and  not  a  small  part 
of  the  employment  of  godly  souls  on  earth. 

Sudden  and  surprising  interpositions  of  prov- 
idence may  deeply  affect  those,  who  in  ordinary 
circumstances,  live  without  God  in  the  world.  But 
they,  whose  minds  are  formed  to  an  habitual  sens*!- 
of  his  government,  will  seriously  observe  his  daily 
benefits,,  and  regard  them  as  calls  to  daily  devotion. 
Under  a  sen^e  of  these^  David  was  pressed  with  a 

Vol.  11.  M  m 


282         Thankfulness  for  daihj  Benefits* 

load  of  gratitude,  of  which  he  could  disburthen 
himself  only  by  daily  praise. 

"  Blessed  be  the  Lord,  who  daily  loadeth  us  with 
benefits." 

To  illustrate  the  propriety  of  this  acknow- 
ledgment ;  and  to  shew  our  obligations  to  praise 
our  great  Benefactor,  is  the  design  of  the  present 
discourse. 

I.  We  will  illustrate  the  propriety  of  David's 
thankful  acknowledgment. 

Common  and  daily  mercies  are  those,  with  which 
we  are  principally  loaded.  From  them  arise  our 
highest  obligations  to  gratitude.     For, 

1.  God's  daily  benefits  arc,  by  far,  the  most 
iiujneroiis. 

"  How  precious  are  his  thoughts  unto  us  ?  How 
great  is  the  sum  of  them  ?  If  we  should  count  them, 
they  are  more  in  number  than  the  sand." — "  How 
many  are  the  wonderful  works,  which  he  has  done ; 
and  his  thoughts  which  are  to  usward !  They 
cannot  be  reckoned  up  in  order  to  him.  If  we 
would  declare  and  speak  of  them,  they  are  more 
than  can  be  numbered." 

The  frame  of  our  bodies,  and  the  faculties  of  our 
minds  display  the  goodness  of  the  Creator.  "  I 
will  praise  thee,"  says  David,  "for  I  am  fearfully 
and  wonderfully  made.  Marvellous  are  thy  works, 
and  that  my  soul  knoweth  right  well." 

How  curious,  and  complicated  is  the  body  in 
which  we  reside  !  Every  part  is  adapted  to  some 
important  end.  Every  member  has  its  obvious 
use  :  Every  vessel  and  fibre  answers  some  essential 
purpose  in  the  animal  economy. 

The  several  senses  are  ministers  of  information 

and  enjoyment.     They  stand  as  monitors  to  warn 

us  of  danger,  and  wait  as  guides  to  direct  us  in  our 

path. 

As  this  decaying  frame  is  kept  in  repair  by  con- 


Thankfulness  for  daily  Benetfis,        285 

tinual  nutrition,  the  Creator  has  put  within  us  an 
appetite  for  our  necessary  food,  that  the  daily  use  of 
it  may  be  accompanied  with  dehght,  and  the  means 
of  procuring  it  may  be  pursued  with  cheerful- 
ness. 

The  natural  passions,  acting  in  their  proper  pla- 
ces, appear  to  be  essential  parts  of  our  constitution, 
and  display  the  wisdom  and  goodness  of  him  who 
made  us.  Fear  guards  us  from  danger — desire 
quickens,  our  pursuit  of  happiness — hope  animates 
and  sweetens  our  labours — shame  restrains  us  from 
imworthy  actions — love  unites  us  in  society — com- 
passion  interests  us  in  each  other's  welfare,  and 
prompts  our  exertions  for  the  relief  of  distress. 

As  our  infant  state  is  helpless  and  dependent,  God 
has  implanted  in  the  parent's  breast  a  strong  affec- 
tion for  his  offspring,  which,  while  it  secures  them 
from  neglect,  sweetens  his  duty  to  them,  and  com- 
forts him  in  the  toil  of  his  hands. 

To  preside  over  the  inferior  powers,  the  inspi- 
ration of  the  Almighty  has  given  us  understanding. 
This  elevates  us  above  the  animal  tribes,  and 
renders  us  capable  of  superiour  services,  enjoyments 
and  prospects^ 

"  The  earth  is  full  of  liis  riches."  The  table  of 
his  providence  is  widely  spread,  and  bountifully 
furnished,  to  supply  our  outward  wants,  and  gratify 
our  natural  desires. 

"  The  heavens  declare  his  glory  :  The  sun  en- 
lightens and  warms  us  with  his  beams ;  and  \\'hen  he 
retires^  the  moon  and  stars  hang  out  their  lamps  to 
abate  the  gloom  and  soften  the  horrors  of  night. 
,  The  winds,  by  their  various  motions,  preserve  the 
salubrity  of  the  air,  waft  around  the  clouds  freighted 
with  enriching  showers,  mitigate  the  sultry  heat  of 
the  summer's  sun,  kindly  fan  the  weary  laborer  and 
the  panting  animal,  facilitate  the  process  of  vcgeta« 
tion,  and  aid  the  intercourse  of  distant  uatious. 


284         Thankfulness  for  daily  Benefits. 

We  are  visited  with  unfailing  returns  of  day  and 
night,  which  alternately  invite  us  to  labour  and  rest. 
The  vicissitude  of  the  seasons,  without  which  the 
greater  part  of  the  globe  would  be  incapable  of  hab- 
itation, is  regularly  maintained. 

"The  heavens  and  the  earth  hold  out  to  our  view, 
various  objects  of  contemplation  for  the  improve- 
ment of  the  mind.  They  present  us  with  scenes  of 
grandeur  to  strike  us  with  astonishment  :  They 
exhibit  works  of  wisdom  to  raise  our  admiration  : 
They  discover  endless  proofs  of  divine  bounty  to 
excite  our  gratitude. 

Besides  these  daily  bepefits,  which  are  common 
to  all,  every  one  may  recollect  a  thousand  personal 
and  domestick  favours  ;  such  as  the  continuance  of 
his  reason  and  health  ;  success  in  his  calling ;  deliv- 
erance from  danger  ;  a  capacity  for  refreshment  and 
repose  •  the  joys  of  peace  and  friendship  ;  and  quiet- 
ness and  safety  in  his  dwelling  God  compasses 
our  paths  by  day,  and  our  beds  by  night :  He  keeps 
us  while  we  sleep  ;  and  when  we  awake  we  are  still 
'with  him.  To  the  blessings  of  his  providence  are 
added  those  of  his  grace.  By  his  lively  oracles  and 
instituted  worship,  he  affords  us  the  means  of  spir- 
itual knowledge  and  comfort.  Through  the  re- 
demption of  his  Son  he  offers  us  the  pardon  of 
sin,  the  assistance  of  his  spirit,  access  to  him  in 
prayer,  and  the  light  of  his  countenance. 

These  are  not  transient,  but  permanent  privileges. 
He  continues  them  to  us,  until,  by  putting  them  a- 
way,  we  judge  ourselves  unworthy  of  them.  Lo, 
these  are  a  part  of  his  ways.  In  vain  we  attempt  to 
recount  his  benefits  :  As  well  may  we  number  the 
stars  of  heaven,  which,  while  we  gaze,  lose  all  dis- 
tinction, and  mingle  in  one  general  glow. 

52.  D  ally  benefits  are  the  if  real  est  in  their  nature. 

These  are  essential  not  only  to  our  temporary  ex- 
istence in  this  life,  but  to  our  eternal  happiness  in 


Thankfulness  fo^  daily  Benefits,         285 

the  next.  Compared  with  tha^e^  the  mercies,  whlclx 
we  cal!  special^  are  of  small  importance. 

A  providential  deliverance  from  unforeseen  dan- 
ger will  deeply  affect  the  mind:  But,  Are  we  not 
jnore  indebted  to  divine  goodness  for  the  prevention 
of  such  danger  ?  It  is  a  met  cy  to  be  snatched  from  the 
jaws  of  death  :  But,  Is  it  not  a  superiour  mercy  to 
be  preserved  from  falling  into  this  extremity  ?  Re- 
covery from  severe  sickness  is  a  favour  :  But,  Is 
not  continued  health  a  far  greater  favour  ?  The 
sudden  accumulation  of  property,  by  God's  bless- 
ing on  our  liuvful  desi.uns,  would  be  regarded,  at 
least,  with  a  transient  gratitude  :  Shall  we  then  for- 
get the  daily  supply  of  our  wants,  and  the  daily  suc- 
cess of  our  labours  ?  These  are  bounties  of  supe- 
riour consequence. 

Still  more  precious  is  the  privilege  of  daily  con- 
verse with  God's  word,  access  to  his  throne,  hope 
in  his  mercy,  and  assistance  from  his  spirit. 

3.  Daily  benerits  are  the  most  extensive. 

The  man,  in  whom  the  benevolence  of  the  gospel 
reigns,  rejoices  with  them  who  rejoice.  The  pleas- 
ure whicn  results  from  his  personal  blessings,  is 
heightened  by  a  participation  in  the  blessings  enjoy- 
ed by  others.  Special  and  extraordinary  favours  are 
the  lot  of  but  few,  and  of  these  but  seldom.  Ordina- 
ry mercies  flow  every  where ;  they  appear  widely 
spread  among  the  human  race.  In  the  contemplation 
of  these,  as  enjoyed  by  mankind  in  general,  the  be- 
nevolent heart  rejoices  daily.  In  the  view  of  the  oth- 
er it  can  rejoice  but  rarely,  because  they  are  thinly 
scattered,  and  seldom  seen.  Great  riches,  elevated 
honours,  and  remarkable  success  in  business,  if  they 
are  to  be  called  benefits,  yet  are  benefits  vouchsafed 
to  a  small  proportion  of  mankind ;  and  they  are  often- 
er  the  objects  of  envy,  than  of  real,  sincere  congratu- 
lation. They  yield  little  satisfaction  to  the  posses- 
sors, and  little  pleasure  to  the  spectators.    Common 


286         Thankfulness  for  daily  Benefits, 

mercies  are  so  equably  diifused,  that  they  offer  no 
provocation  to  envy  ;  and  so  generally  enjoyed,  that 
the  good  man,  every  where,  meets  a  gi'atiiication  of 
his  benevolent  wishes. 

The  heavens  declare  the  glory,  and  the  earth  dis- 
plays the  goodness  of  God  to  all  men.  The  com- 
mon Parent  causes  his  sun  to  shine,  and  his  showers 
to  fall  promiscuously,  on  the  rich  and  the  poor,  on 
the  evil  and  the  good.  The  seasons  dispense  their 
influence,  and  the  earth  distributes  its  bounties  with- 
out partiality.  Health  and  competence  are  indulged 
to  men  in  general,  for  much  the  greater  part  of  life. 
There  are  few,  who  cannot  number  more  days  of 
ease,  security  and  fulness,  than  of  pain,  terror  and 
want. 

The  blessings  of  God's  grace  are  held  out  to  men, 
with  a  free  and  undistinguisliing  hand.  Pardon  is 
offered,  on  the  same  terms,  to  sinners  of  every  de- 
scription. The  doors  of  heaven  are  set  open  for  the 
reception  of  all  who  will  enter.  The  aids  and  com- 
forts of  God's  Spirit  are  promised,  without  excep- 
tion, to  all  who  seek  them.  In  Christ  Jesus  there  is 
neitlier  bond  nor  free,  Greek  nor  Jew,  but  all  are 
one  in  him. 

4.  Common  mercies  are  permanent^  because  they 
are  necessary.  Special  benefits  are  but  occasional^ 
and  therefore  transient.  We  neither  need  them 
often,  nor  can  enjoy  them  long.  As  they  usually 
succeed  some  great  affliction,  or  imminent  danger, 
they  are  well  suited  to  awaken  the  slumbering  mind 
into  gratitude  and  praise.  But  wc  cannot  receive 
them  often,  because  v/e  are  not  often  in  adversity. 
We  are  continually  with  God.  He  guides  us  by 
his  counsel,  protects  us  by  his  power,  and  supplies 
us  by  his  goodness.  The  mercies  which  attend  us 
one  day,  return  with  the  returnii>g  day.  Tliey  fail 
not ;  they  are  new  every  morning. 


Thankfulness  for  daily  Benefits,         287 

We  see  how  justly  it  may  be  said,  "  We  are 
daily  loaded  with  benefits,"  Our  daily  mercies  are 
innumerable — they  are  oi  infinite  weight — they  are 
constant — they  are  extended  to  alL 

While  we  enjoy  them  ourselves,  we  may  look  a- 
round,  and  see  thousands  sharing  them  with  us. 
The  pleasures  of  benevolence  may  unite  with  the 
joys  of  gratitude,  to  enliven  and  exalt  our  praise. 

II.  Let  us  now  contemplate  our  obligations  to 
render  praise  to  the  God  of  our  salvation. 

Blessings  which  flow  from  pure,  selfmoving  good- 
ness and  love,  without  any  merit  on  our  part,  or 
selfishness  on  the  part  of  the  giver,  are  the  proper 
matter  of  our  thanksgiving.  Such  are  all  the  bless- 
ings which  come  from  Giod.  It  is  not  his  own 
profit,  nor  our  worthiness  ;  but  his  mercy,  and  our 
necessity,  which  move  him  to  bestow  them.  As 
he  is  possessed  of  infinite  wisdom  and  power,  he 
can  need  nothing  from  his  creatures,  and  can  have 
no  motive  out  of  himself — no  motive  but  his  own 
goodness,  to  dispense  his  favours  to  them.  He  is 
not  worshipped  by  men's  hands,  as  though  he  needed 
any  thing  from  them,  seeing  he  gives  to  them  life, 
and  breath  and  all  things. — "  Of  him,  through  him, 
and  to  him  are  all  things.  To  him  be  glory 
forever."  We  are  not  only  dependent,  but  guilty  : 
We  have  done  nothing  to  merit,  but  much  to  forfeit, 
the  blessings  of  God's  love.  In  this  view  our  ob- 
ligations to  gratitude  are  mightily  increased.  His 
mercies  and  our  iniquities  are  heightened  by  the 
contrast.  Our  iniquities,  committed  against  his 
rich  mercy,  are  vastly  aggravated.  His  mercy,  ex- 
ercised amidst  all  our  guilt  is  inconceivably  exalted. 
The  Psalmist  contemplates  thcni  together,  that  he 
may  feel  the  stronger  sense  of  both.  "  Many,  O 
Lord,  are  thy  wonderful  v/orks,  and  thy  thoughts, 
which  are  to  usward.  They  are  more  than  can  be 
numbered." — *'  Mine  iniquities  have  tiken  hold  on 


288         Thankfulness  for  daily  Benefits. 

me,  so  that  I  cannot  look  up.  They  are  more  than 
the  hairs  of  my  head ;  therefore  my  heart  faileth 
me." 

For  God's  innumerable  and  unmerited  benefits, 
our  gratitude  and  obedience  is  a  proper  return  ;  and 
the  more  so,  because  this  is  the  only  return  we  can 
make.  *'  What  shall  I  render  to  the  Lord,"  says 
David,  "  for  all  his  benefits  ?  I  will  take  the  cup  of 
salvation,  and  call  upon  the  name  of  the  Lord  ;  I 
will  offer  the  sacrifice  of  thanksgiving.  I  w^ill  pay 
my  vows  to  the  Lord." 

Our  obligation  to  praise  God  is  as  plain  and  un- 
deniable, as  our  obligation  to  love,  trust,  or  fear 
him.  It  arises  from  his  character,  and  our  relation 
to  him.  If  we  ought  to  love  him,  because  he  is 
perfect — to  fear  him  because  he  is  almighty — to 
trust  in  him  because  he  is  allsufficient ;  then  we 
ought  to  be  thankful  to  him  and  bless  his  name, 
because  he  is  the  God  of  salvation,  who  daily  loads 
us  with  benefits. 

'*  It  is  a  good  thing  to  give  thanks  to  the  Lord  ; 
it  is  pleasant,  and  praise  is  comely."  Praise  em- 
ploys our  noblest  powers,  sweetens  the  temper,  ex- 
pels anxious  cares,  stills  the  murmurs  of  discon- 
tent, smooths  the  rude  passions,  and  composes  the 
soul,  in  the  day  of  adversity,  to  cheerful  hope  and 
resignation. 

What  can  disturb  and  ruffle  a  mind  filled  with  a 
delightiiil  sense  of  God's  righteous  government, 
and  daily  employed  in  the  grateful  contemplation  of 
his  wonderful  goodness  and  love  ?  This  exercise  is 
adapted  to  raise  us  above  the  world,  aud  fit  us  for 
heaven.  It  is  the  employment  of  saints  and  angels 
there ;  and  will  be  ours,  when  we  arrive  there. 

Charity  is  greater  than  faith  and  hope,  because 
these  will  cease  with  life  ;  but  that  will  never  fail. 
Praise  is  better  than  prayer  and  humiliation,  because 
these  arc  exer-cises  wliich  belong  only  to  the  pres- 


Thankfulness  for  daily  Benefits.         i289 

cnt  state  ;  that  will  be  the  everlasting  business  of 
happy  spirits  above. 

A  pious  man  needs  no  arguments  to  evince  his 
obligation  to  this  duty.  He  feels  it  just  as  he  feels 
his  obligation  to  love  and  fear  God.  It  is  his  very 
temper.  A  view  of  God's  character  excites  his 
admiration  and  praise.  A  recollection  of  divine 
benefits  awakens  his  gratitude  and  joy. 

Our  subject  will  easily  suggest  to  us  some  useful 
reflections. 

1.  How  vast  are  our  obligations  to  our  heavenly 
Benefactor  ! 

If  obligations  are  proportionable  to  benefits  re- 
ceived, ours  must  be  immense  ;  for  we  are  daily 
loaded  with  benefits.  If  a  friend  should  relieve  us 
in  a  time  of  helpless  distress,  or  rescue  us  from 
death  in  the  moment  of  despairing  anguish,  his 
kindness  would  leave  on  Our  hearts  an  impression 
of  gratitude,  which  time  could  not  obliterate.  We 
should  delight  to  see  his  face.  We  should  often 
seek  his  company.  With  pleasure  we  should  re- 
peat to  him,  and  relate  to  others,  the  story  of  our^ 
calamity  and  deliverance.  And  shall  we  forget  the 
God  of  our  salvation,  who  has  not  only  rescued  us 
from  danger  and  distress,  but  prevented  us  with  the 
blessings  of  his  goodness  ?  The  blessings  which  he 
bestows  are  of  infinite  value,  continued  from  day 
to  day,  and  numerous  as  the  moments  of  our  lives. 
How  our  obligations  increase  !  How  should  our 
gratitude  swell  and  overflow  !  W  ho  can  utter  the 
mighty  acts  of  our  God  ? — Who  can  shew  forth  all 
his  praise  !  The  grateful  heart  feels  more  than  the 
mouth  can  express. — The  Psalmist  says,  "  Praise 
waiteth  for  thee,  O  God,  in  Zion."  The  margin 
renders  it  more  emphatically.  *'  Praise  is  silent 
before  thee."  When  praise  attempts  to  speak  God's 
goodness,  it  falters — it  sinks  into  silence  under  the 
weight  of  the  subject — it  waits  in  solemn  suspense 

Vol.  II.  N  n 


290         Thankfulness  for  daily  Benefits. 

to  know  what  to  say  ;  and,  after  all,  rather  admires 
than  litters  the  memory  of  God's  great  goodness. 

2.  Our  subject  strongly  urges  us  to  daily  devotion. 
The  Psalmist  says,  "  Every  day  will  I  praise 

thee,  and   bless  thy  name   forever." "  It  is  a 

good  thing  to  give  thanks  to  the  Lord,  to  praise  thy 
name,  O  most  high  ;  to  shew  forth  thy  loving  kind- 
ness in  the  morning,  and  thy  faithfulness,  every ' 
night." 

The  daily  worship  of  God  by  prayer  and  thanks- 
giving, is  a  duty  so  plainly  resulting  from  our  con- 
tinual dependence  on  him,  and  his  unceasing  boun- 
ty to  us,  that  a  thinking  mind  cannot  but  discern  it, 
and  a  pious  heart  cannot  but  feel  it.  And  if,  in 
private  devotion,  Ave  ought  to  recollect  and  acknow- 
ledge personal  favours  ;  for  the  same  reason,  fami- 
lies are  bound  to  recognize  their  common  blessings, 
and  with  united  voices  to  express  their  common 
gratitude  and  joy. 

3.  How  unreasonable  is  envy  and  discontent  \ 
When  we  look  round  on  our  fellow  mortals,  we 

see  those  whom  we  imagine  to  be  in  a  more  eligible 
condition  than  ourselves.  But  perhaps  we  misjudge. 
We  see  only  the  brighter  side  of  their  condition, 
and  we  attend  to  the  dark  side  of  our  own.  In  our 
state,  there  are  agreeable  circumstances,  which  wc 
overlook  ;  in  theirs,  some  circumstances  of  bitter- 
liess  may  lie  concealed  from  our  notice. 

But  whatever  may  be  their  condition,  Can  we  not 
find,  in  our  oxvn,  sufficient  matter  of  praise  ?  Who 
can  say,  he  is  not  daily  a  subject  of  divine  favours  ? 
Yea,,  daily  loaded  with  them  ? — Shall  we  be  dissat- 
isfied with  a  condition,  in  which  we  daily  experi- 
ence more  mercies  than  we  can  express  ? — Shall 
we  envy  the  blessings  of  our  neighbours,  when  our 
own  amount  to  such  a  load,  as  all  our  gratitude  can- 
not equal  ? 


Thank/illness  for  daily  Benefits,         291 

When  we  feci  ungodly  passions  working  within , 
us,  let  us  commune  with  our  own  hearts,  and  bt?, 
still.  Let  us  review  the  benefits  which  wc  have  re-- 
ceived,  and  meditate  on  those  which  we  enjoy,  and 
thus  learn,  in  every  state,  to  be  content.  . 

4.  We  see,  that  there  is  no  occasion  for  anxiety 
about  future  events. 

We  have  daily  been  loaded  with  God's  mercies, 
and  still  we  may  trust  ourselves  in  his,  ^ands. 

Changes  often  take  place  in  nations,  in  families, 
and  in  the  condition  of   particular  persons  ;  but 
these  changes  are  under  the  direction  of  a  Being 
who  never  errs.     Religion  allows  us,  and  prudence 
directs  us,  to  guard  against  the  evils  which  threaten 
our  persons,  our  property,  or  our  friends:  But  n(;ither 
religion  nor  prudence  permit  us  to  indulge  anxious 
fears.     Has  God  ever  forsaken  us  ? — Has  he  not 
fed  and  clothed  us  by  his  bounty,  guided  us   by  his 
counsel,  and  protected  us  by  his  power  ? — Has  he 
not  smiled  on  our  labours,  and  blessed  the  works  of 
our  hands  ? — And  w  hy  may  we  not  still  rely  on  his, . 
oarc  ? — Has  he  not  opened  to  the  view  of  faith  an(jL, , 
hope  a  glorious  world,  in   which  dwell  righteou^^^ 
ness,  peace  and  joy? — And  shall  we  be  solicitous, 
about  particular  events,  which  may  await  us  here .? . 
— What  have  we  to  do,  we  transient,  itinerant  be-.^^ 
ings,  but  to  secure  a  title  to  tli^t  better  worjd,  tc^j 
pursue  the  line  of  our  duty  here,  to  leave  all  events  , 
with  God,  and  lay  up  for  ourselves  a  treasure  in, the; 
heavens  ?  The  good  man  is  not  afraid  of  evil  tid- 
ings ;    His  heart  is  fixed  trusting  in  the  Lord* , 

5.  We  have  abundant  reason  for  submission  un- 
der the  adversities  of  life.  ., 

As  this  is  a  state  of  probation,  afflictions  are  neces-r/r 
sary  :  But  while  we  sufFei?  them,  we  are  loaded  with  • 
benefits.  Who  can  say,  he  has  not  received  from  the 
hand  of  God  more  good  than  evil — more  blessings 
than  calamities  ?    We  meet  with  disappointments ;. 


292         Thankfulness  for  daily  Benefits. 

but  these  are  often  the  fruits  of  our  own  unrea- 
sonable expectations.  Our  prudent  labours  are 
oftener  succeeded  than  blasted.  We  have  days  of 
pain  and  sickness  :  But  more  numerous  are  our 
days  of  health  and  quietness.  We  suffer  the  loss 
of  friends  :  But  we  are  not  left  solitary  ;  other 
friends  survive.  Our  substance  may  be  providen- 
tially diminished  :  But  still  we  have  bread  to  eat, 
and  raiment  to  put  on.  If  we  should  experience  the 
spoiling  of  our  earthly  goods  ;  yet  we  have  the 
means  of  providing  for  ourselves  in  heaven  a  better 
and  an  enduring  substance. 

After  all  this,  Can  we  say,  that  we  have  cause  to 
complain  ?  The  world  may  fall  short  of  our  wishes ; 
but  heaven  will  far  exceed  them. 

6.  Our  subject  calls  upon  us  to  abound  in  works 
of  goodness. 

If  we  are  loaded  v/ith  benefits,  some  of  them  we 
should  communicate  to  those  who  need. 

Though  all  around  us  share  in  the  divine  bounty, 
all  share  not  alike.  Some  may  want  particular  bless- 
ings which  we  enjoy  ;  and  we  may  want  those 
which  they  enjoy.  There  ought  then  to  be  a  recip- 
rocation of  benefits — an  interchange  of  good  offi- 
ces. We  are  required  to  bear  one  another's  bur- 
dens, and  so  fulfil  the  law  of  Christ.  The  apostle 
instructs  us,  that  mutual  benevolence  ought  to  in- 
troduce among  christians  a  kind  of  equality;  that 
our  abundance  ought  to  afford  a  supply  lor  the  want 
of  our  brethren  ;  and  their  abundance,  at  another 
time,  or  in  another  respect,  ought  to  yield  a  supply 
for  our  want ;  according  as  it  is  written  concerning 
the  manna  ;  He  who  gathered  much,  had  nothing 
over,  having  communicated  the  overplus  to  him 
who  had  gathered  less;  and  he  who  gathered  little, 
had  no  lack,  having  received  a  supply  from  him 
w  ho  had  gathered  more. 


Thankfmlness  for  daily  Benefits.  293 

This  distribution  to  the  necessities  of  others^  is 
the  noblest  expression  of  our  gratitude  to  God.  The 
apostle  says,  *'  Let  us  offer  to  God  the  sacrifice  of 
praise  continually,  giving  thanks  to  his  name  ;  but 
to  do  good  and  to  communicate  forget  not,  for  with 
such  sacrifices  God  is  well  pleased/' 


SERMON    XXII. 


The  Christian  characterized^  who  has  been  with 
Jesus, 


A  SERMON  ajter  the  COMMUNION, 

ACTS  iv.  13. 

Kow  when  they  saio  the  boldness  of  Peter  and  John,  and  ptr- 
ceived  that  they  were  i<^norant  and  unlearned  men,  they  mar- 
velled; and  they  took  knowledge  of  ihcni,  thut  they  hud  been 
uiiih  Jesus. 

X  HE  two  apostles  here  named,  as  they 
went  up  to  the  temple  at  the  horn*  of  prayer,  met 
with  a  cripple,  who,  having  from  his  birth,  been 
unable  to  walk,  was  laid  at  the  gate  of  the  temple^ 
to  ask  alms  of  the  people,  who  came  thither  for 
devotion.  Attentive  to  the  desi,2:n,  for  which  he 
was  placed  there,  he  seems  to  have  let  none  pass  un- 
solicited. •'  Seeing  Peter  and  John  about  to  enter  in- 
to the  temple,  he  asked  alms  of  them.  Instead  of  giv- 


Christians  who  have  been  with  Jesus.     295 

ing  him  money,  an  article  in  which  they  did  not  a- 
bound,  they  exercised  their  charity  in  a  more  useful 
way.  They  said  to  him  ;  **  In  the  name  of  Jesus 
of  Nazareth,  rise  up  and  walk."  And  immediately  he 
received  strength,  went  with  them  into  the  temple, 
and  joined  in  the  praises  of  God. 

The  publicity  and  notoriety  of  the  miracle  rend- 
ered it,  at  once,  a  topick  of  common  conversation. 
**  The  people  were  tilled  with  amazement,  and  ran 
together  greatly  wondering.'*  The  apostles  improv- 
ed the  occasion,  to  demonstrate  the  divine  power 
and  authority  of  Jesus  of  Nazareth,  who  had  been 
rejected  as  an  impostor,  and  crucified  as  a  malefac- 
tor ;  and  to  exhort  the  people  to  repentance,  for  the 
remission  of  sins  in  his  name.  And  their  preaching, 
accompanied  with  so  notable  a  miracle,  had  a  mighty 
effect.  Of  those  who  heard  the  word,  thousands 
believed,  and  acknowledged  the  Saviour. 

Alarmed  at  the  miracle  and  its  consequences,  the 
high  priest  summoned  a  council,  called  the  apostles 
before  him,  and  examined  them,  by  what  power, 
and  in  what  name  they  had  done  this  ?  Then  Peter, 
filled  with  the  Holy  Ghost,  answered,  "  Ye  rulers 
of  the  people,  and  elders  of  Israel ;  if  we  be  this  day 
examined  concerning  the  good  deed  done  to  this 
impotent  man,  by  what  m.eans  he  is  made  w^hole  : 
Be  it  known  to  you  all,  and  to  all  the  people  of  Israel, 
that  by  the  name  of  Jesus  of  Nazareth,  whom  ye 
crucified,  whom  God  hath  raised  from  the  dead,  even 
by  HIM  doth  this  man  stand  before  you  whole- 
This  is  the  stone,  which  is  set  at  nought  by  you 
builders,  which  is  become  the  head  of  the  corner  ; 
neither  is  there  salvation  in  any  other."  The  free- 
dom and  assurance,  with  which  the  apostles  spake, 
surprised  the  rulers.  It  is  said,  "  When  they  saw 
the  boldness  of  Peter  and  John,  and  perceived  that 
they  were  unlearned  and  ignorant  men,  the}'  mar- 
yelled."     They  arc  called  im/efarncd,   and  ignorant. 


296     Christians  who  have  been  with  Jesus. 

ov  private  men,  as  the  word  may  be  rendered  ;  i.  e- 
men  of  private  education.  They  were  not  men, 
who  then  appeared  unlearned  and  ignorant.  The 
freedom  with  which  they  spake,  the  knowledge 
which  they  discovered  in  the  holy  scriptures,  es- 
pecially in  the  ancient  prophecies,  and  the  force  of 
their  reasoning  to  prove  that  Jesus  was  the  Christ, 
convinced  the  rulers,  that  they  were,  at  that  time, 
men  of  superiour  abilities  and  acquirements.  But 
it  was  matter  of  admiration,  how  these  men,  who  had 
only  had  a  private  education,  and  never  had  been  in- 
structed in  the  Jewish  schools,  should  discover  such 
an  uncommon  degree  of  knowledge  and  boldness, 
to  speak  and  argue  in  defence  of  their  religion.  So 
the  Jews,  when  they  heard  Jesus  teach  in  the  tem- 
ple, marvelled,  saying,   "  How  knoweth  this  man 

letters,    having    never  learned  ?" "  But,  it  is 

added,  the  rulers  took  knowledge  of  these  men, 
that  they  had  been  with  Jesus."  This  was  suf- 
ficient to  account  for  their  superiour  knowledge 
and  boldness. 

It  is  here  observable,  that  though  Christ  chose 
for  his  disciples,  men  of  private  education,  yet  he 
sent  them  not  forth  to  preach  his  gospel,  until  they 
had  been  for  some  time,  under  his  own  immediate 
instruction.  Paul,  whose  early  education  had  been 
superiour,  was  soon  after  his  conversion,  employed 
in  the  ministry.  But  still  he  was  previously  in- 
structed in  the  doctrines  of  the  gospel  by  Ananias, 
who  was  sent  to  him  for  that  purpose.  Even  in 
that  day,  when  uncommon  gifts  were  bestowed  by 
the  immediate  power  of  the  Spirit,  a  preparatory- 
education  was  ordinarily  required  to  furnish  men 
for  the  gospel  ministiy.  Novices  were  not  to  be 
introduced  into  so  great  and  important  an  office. 
The  apostle  to  the  Hebrews  intimates,  that  there 
must  be  time  spent  in  learning  the  principles  of  the 
oracles  of  God,  and  in  sroing  on  from  thence  to 


Christians  xvho  have  been  with  Jesus.     297 

more  perfect  knowledge,  before  men  are  qualified 
to  become  teachers  of  others.  How  absurd  is  it 
then,  in  this  day,  when  prophecy  has  failed,  and 
the  supernatural  gift  of  knowledge  has  ceased, 
for  the  unlearned  and  ignorant  to  assume,  without 
a  previous  education,  the  work  of  publick  in- 
struction? 

But  not  to  enlarge  on  this  incidental  thought ; 
what  I  would  especially  notice  in  the  words,  is  the 
happy  influence  of  an  acquaintance  with  Christ, 

The  Jewish  rulers  saw  something  in  these  apos- 
tles, which  appeared  marvellous,  until  they  took 
knowledge  of  them,  that  they  had  been  with  Jesus. 
We  will  consider,  How  the  expression  of  being 
with  Jesus,  may  be  applied  to  others,  as  well 
as  to  his  immediate  disciples  :  And  how  they, 
■who  have  been  with  him,  ought  to  distinguish  them- 
selves. 

I.  The  expression  of  beijig  with  Jesus  may  be  ap- 
plied to  many  others,  as  well  as  to  his  immediate 
disciples. 

].  It  may  be  applied  to  all  who  enjoy  the  gos- 
pel. 

Peter  and  John,  and  their  fellow  disciples,  were 
favoured  with  a  personal  knowledge  of,  and  ad- 
mitted to  familiar  converse  with  their  divine  Lord. 
Being  daily  in  his  company,  they  could  hear  his 
excellent  instructions,  observe  his  heavenly  life, 
behold  his  wonderful  works,  and  take  a  part  in  his 
sublime  devotions.  Happy  disciples  !  How  great 
^vas  their  privilege  ? — But  is  yours  inferiour  ?  You 
have  his  gospel.  This  communicates  to  you  the 
instructions  whicti  the}'  heard — tlie  works  which 
they  beheld — the  example  which  thty  followed — 
and  the  devotions  in  which  they  joined.  In  regard 
therefore  to  all  the  purposes  of  faith,  knowledge  and 
virtue,  you  may  be  with  him,  as  truely  as  they  were. 
You  think,  tliev  had  a  peculiar  advantage  in  hearings 
Vol.  II,     '  O  o 


S98     Christians  xvho  have  been  with  Jesm. 

his  living  voice,  and  seeing  his  living  manners.  And 
Would  not  they  also  say,  You  have  a  peculiar  ad- 
vantage in  conversing  with  his  written  word,  and  in 
reviewing,  at  your  pleasure,  the  things  which  you 
have  learned  ?  If  a  living  voice  will  touch  the  heart 
more  sensibly,  yet^t  is  more  transient  than  the  writ- 
ten word.  This  is  much  better  adapted  to  enrich 
your  memory,  and  improve  your  knowledge.  What 
then  could  be  expected  of  them  as  disciples  of  Jesus, 
more  than  may  be  expected  of  you  ?  You  think  that 
men,  who  had  been  with  Jesus,  as  they  were,  should 
daily  live  under  the  infiuence  of  his  doctrines  and  in 
conformity  to  his  example.  And  ought  not  you  to 
do  the  same  ?  You  are  as  fully  taught,  as  they  were^ 
how  you  ought  to  walk  and  to  please  God  ;  and  ev- 
ery motive,  which  they  had,  is  also  proposed  to  you* 
Ifyou  then,  who  have  thus  been  with  Jesus  from 
your  youth,  and  have  ever  lived  under  his  instruc- 
tions, are  governed  by  the  interests,  and  conformed 
to  the  manners  of  this  world,  What  will  you  say  in 
your  own  excuse  ? 

2.  There  is  a  still  higher  sense  in  which  the  true 
believer  has  been  with  Jesus. 

He  has  received  the  renewing  influence  of  the 
spirit  of  Christ,  and  experienced  the  sanctifying 
power  of  his  gospel.  He  has  not  only  heard  the 
Saviour's  inviting  voice, but  has  enjoyed  fellowship 
with  him,  and  been  made  a  partaker  of  his  grace. 
The  most  important  intercourse,  which  the  first  dis- 
ciples had  with  their  Lord  was  of  this  kind.  Barely 
to  behold  his  works,  and  receive  his  instructions, 
was  but  a  small  thing,  compared  with  the  efficacious 
influence  of  his  erace  on  their  hearts.  Of  tliis  ev- 
ery  real  believer  is  a  subject ;  and  therefore,  in  the 
highest  and  most  eminent  sense  of  the  expression, 
he  has  been  with  Jesus.  There  was  a  miraculous 
power  of  the  spirit,  designed  for  the  establishment 
of  the  gospel,  which  was  peculiar  to   the  apostolick 


Christians  who  have  been  with  Jesus.     299 

age.  But  the  more  gentle  influence  of  the  Sph-it, 
which  aids  the  efficacy  of  the  gospel  on  those  who 
hear  it,  is  iu  a  greater  or  less  degree,  comnioii  to  all 
ages.  Christ  says,  "  The  words,  which  1  speak,  they 
are  spirit  and  they  are  life."  The  Spirit  which  Christ 
promised  to  his  disciples,  was  to  "  abide  with  them 
always."  The  gospel  is  called  "  a  ministration  of 
the  Spirit."  In  regard  of  his  spirit,  dwelling  in  the 
hearts  of  believers,  Christ  promises,  that  "He  will 
come  and  make  his  abode  with  them." 

If  then  you  have  received  tne  spirit  of  Christ,  in 
his  renewin.s:  and  comforting  influence,  you  have,  in 
the  most  desirable  sense  of  the  expression,  been 
with  him. — And  ought  you  not  to  be  distinguished 
from  a  wicked  world  ?  Ought  you  not  to  live  in 
such  a  manner  as  will  manifest  your  acquaintance 
and  intimacy  with  him  ?  If  he  has  come  and  made 
his  abode  with  you,  will  you  not  serve  him  in  new- 
ness of  spirit  and  purity  of  life  ?  Ifyou  have  been 
called  to  the  fellowship  of  the  Son  of  God,  and  to 
the  communion  of  the  Holy  Ghost— if  you  are 
heirs  of  God,  and  jointheirs  with  Jesus  Christ,  then 
walk  no  more  according  to  the  course  of  this  world, 
fulfilling  the  desires  of  the  flesh,  and  of  the  mind, 
but  walk  in  the  Spirit,  and  manifest  the  life  of 
Christ  in  your  own.  For  you  are  debtors  to  live, 
not  after  the  flesh,  but  after  the  Spirit — not  accord- 
ing to  the  course  of  the  world,  but  according  to  the 
pattern  of  your  divine  Redeemer. 

3.  As  true  believers  have  been  with  Jesus  in  their 
renovation  by  his  Spirit ;  so  there  are  times,  when 
they  have  special  intercourse  and  communion  with 
him. 

They  arc  often  with  him  in  their  private  devo- 
tions. 

He  has  commanded  them  to  enter  into  their  closet, 
and  pray  in  secret  to  their  heavenly  Father,  who  will 
reward  them  openly.     They  are  caieful  to  obey  the 


300     Christians  who  have  been  with  Jesus, 

command,  and  they  experience  the  fulfibnciit  of,  the 
promise.  When  they  draw  near  to  God,  with  a 
humble  sense  of  their  wants  and  their  unworthinesa 
— with  a  beheving  view  of  Christ's  power  and  grace 
— with  earnest  desires  of  the  mercies  which  they 
need,  and  with  lively  hopes  of  obtaining  them 
through  his  mediation ;  then  may  they  be  said  to 
have  been  with  him.  Such  a  sensible  interview 
will  be  accompanied  with  penitence  for  sin  and  re- 
solutions against  it — with  greater  indifference  to 
the  w6rld — and  with  more  ardent  aspirations  of  soul 
after  heaven  and  holiness. 

But  alas  !  how  often  does  the  christian  feel  such 
a  deadness  on  his  spirits,  such  a  faintness  in  his 
desires,  and  such  a  languor  in  his  affections,  as 
scarcely  to  know,  whether  he  has  been  with  his 
Saviour,  or  has  only  made  a  formal  visit  to  his 
closet.  He  retires  without  the  refreshment,  which 
he  sometimes  finds,  because  he  Iwl;  been  there  with- 
out the  life,  which  he  sometimes  feels.  The  hyp- 
ocrite is  content  Avith  the  formality  of  a  visit.  The 
sincere  christian  laments  his  languid  faith,  and-un- 
animated  devotion.  He  adepts  the  language  of 
Job,  "  O  that  I  knew  where  I  might  find  him.  I 
would  come  even  to  his  seat ;  I  would  order  my 
cause  before  him,  and  fill  my  mouth  with  arguments. 
I  would  know  the  words  which  he  v.  oukl  answer 
me,  and  understand  what  he  would  say  to  me." 
He  examines  his  heart  to  find  what  secret  iniquity 
has  intercepted  the  glad  beams  of  his  Saviour's 
love.  He  calls  to  mand  his  sins,  and  lays  them,  in 
humble  confession,  before  God.  He  labours  to  a- 
waken  in  his  soul  greater  life  and  fervour  of  devo- 
tion. And  though,  after  all,  he  should  not  find  that 
spirit  and  afi'ection  in  duty,  which  he  desires,  still 
his  resolution  is  fixed  to  walk  with  Christ  in  all  hol}^ 
conversation.  In  this  resolution  chiefly  consists 
the  power  of  godliness.     The  ^^•arl^th  of  aflectiou 


Christians  who  Jiave  been  with  Jesus.     301 

may,  even  in  good  christians,  be  varitiblc.  And 
some,  perhaps,  imagine  that  religion  decays  in  their 
souls  in  proportion  as  their  devout  aiibeiions  cool. 
But  this  is  not  always  the  case.  Do  you  still  cleave  to 
God  with  purpose  of  heart  V  Are  your  resolutions 
against  every  sin,  and  lor  every  duty,  as  firm  and 
steady  as  ever  ?  'I'hen  interpret  not  the  languor  of'your 
affections,  as  an  indication  of  the  decay  of  religious 
but  rather  impute  it  to  the  infirmities  of  nature.  *'  The 
spirit  is  willing,  but  the  ilesh  is  weak."  Lively  affec- 
tions, well  balanced,  and  wisely  directed,  arc  p;rcat 
helps  to  duty,  and  contribute  much  to  the  facility  and 
pleasure  of  practical  religion.  But  a  heart,  under 
the  calm  and  rational  influence  of  the  great  doctrines 
of  the  gospel,  steadily  fixed  for  God,  and  firmly  re- 
sclved  against  every  sin,  is  principally  to  be  re- 
garded. 

As  true  christians  are  with  Jesus  in  their  pri- 
vate devotions,  so  they  are  often  with  him  in  social 
worship. 

He  has  promised  his  disciples,  "If  two  of  you 
shall  agree  on  earth,  as  touching  any  thing  that  they 
shall  ask,  it  shall  be  doiie  for  them  of  my  Father 
\\  ho  is  in  heaven  ;  for  where  two  or  three  are  gather- 
ed together  in  my  name,  there  am  I  in  the  midst  of 
them."  Christ  has  instituted  social  worship,  and 
required  his  disciples  to  attend  upon  it,  for  their 
edification  in  knowledge,  purity  and  love. ,  When 
they,  in  regard  to  his  institution,  and  in  obedience 
to  his  command,  associate  in  divine  woriliip,  they 
come  together  in  his  name.  When  thus  they  come 
together,  he  is  in  the  midst  of  them,  by  the  minis- 
tration of  his  word  for  their  instruction,  by  the  in- 
fluence of  his  Spirit  for  their  assistance,  and  by  his 
gracious  notice  for  their  acceptance.  If  when  we 
retire  from  the  place,  where  he  has  appointed  to 
meet  us,  we  can,  on  reflection,  find  tliac  we  have 
received  his  word  with  corresponding  purposes  und 


302     Christians  who  have  been  with  Jesus. 

dispositions  of  soul — that  \\q  have  felt  its  humbling 
nnd  quickening  power — that  in  social  prayer  our 
hearts  have  really  joined — that  desire  has  accom- 
panied our  petitions  ;  humiliation,  our  confessions ; 
gratitude,  our  praises;  and  charity,  our  interces- 
sions ;  then  may  we  say,  ^¥e  have  been  with 
Jesus. 

Again  :  He  has  appointed  his  holy  supper,  as  a 
medium  of  intercourse  with  him  ;  and  he  requires 
our  observance  of  it,  that  we  may  remember  and 
shew  forth  his  death.  Here  he  represents  his  body 
wounded  for  our  transgressions — our  great  guilt, 
which  nothing  but  his  blood  could  expiate — his 
amazing  love  in  giving  himself  a  sacrifice  for  us — 
the  full  pardon  purchased  by  his  death — and  the 
necessity  of  repentance  and  newness  of  life,  in  or- 
der to  our  obtaining  his  great  sah^ation.  When  we 
attend  upon  this  ordinance  with  such  views  of 
Christ — with  godly  sorrow  for  our  sins — with  love 
and  gratitude  to  him,  who  has  died  for  us — with 
humble  reliance  on  his  atonement  and  intercession 
— and  with  fixed  purposes  of  heart  to  honour  him 
before  men ;  then  may  we  be  said  to  have  been 
with  him. 

When  Jesus  first  instituted  this  ordinance,  he  at- 
tended it  with  his  disciples.  But  if  they  had  no  oth- 
er views  of  him,  than  what  his  bodily  presence  of- 
fered to  their  sight,  they  were  with  him  to  little  pur- 
pose. The  view,  which  faith  gives  of  him^  as  a 
divine  teacher  and  a  spiritual  Saviour,  and  such  de- 
sires and  resolutions,  as  this  view  is  suited  to  in- 
spire, are  now',  and  were  then,  of  principal  impor- 
tance in  attending  on  this  supper. 

We  have  seen  what  it  is  to  have  been  with  Jesus. 

II.  We  will  now  consider,  how  such  as  have 
been  with  him,  ought  to  distip.guisli  theinselvTS. 

The  rulers  of  the  Jews  marvelled  at  the  conduct 
of  tlie  two  apostles,  until  they  took  knowledge  of 


Christians  who  have  been  with  Jesus.     303 

them,  that  they  had  been  with  Jesus.  The  expres- 
sion imports,  that  they,  who  had  been  formed  by 
his  example,  and  under  his  instructions,  differed 
from  the  men  of  the  world  ;  and  discovered  such 
tempers  and  manners,  as  were,  in  some  degree, 
peculiar  to  themselves. 

It  was  Peter's  earnest  advice  to  those  who  pro- 
fessed their  faith  in  Christ,  that  they  should  keep 
themselves  from  that  untoward  generation.  It  was 
Paul's  exhortation  to  such,  that  they  shou'd  not  be 
conformed  to  this  world,  nor  walk  as  the  Gentiles 
walked  ;  but  should  prove  what  was  the  acceptable 
will  of  God.  It  is  said  of  those,  who  had  felt  the 
transforming  power  of  the  gospel,  that  the  Gentiles 
with  whom  they  had  formerly  walked,  thought  it 
strange,  that  they  ran  not  with  them  still  to  the 
same  excess  of  riot.  Christ  signifies  to  his  disci- 
ples, that  they  should  do  more  than  others — should 
be  as  the  salt  of  the  earth — as  a  city  set  on  a  hill — 
as  lights,  to  guide  others  in  the  way  of  truth. 

You  may  then  justly  enquire.  In  what  respects 
christians  ought  to  be  distinguished  ? 

1.  If  you  have  been  with  Jesus,  be  watchful  a- 
gainst  all  sin.  You  have  seen  him,  who  suffered 
death  to  redeem  you  from  iniquity  .:  How  can  you 
continue  any  longer  therein  ?  You  have  beheld  him 
wounded  for  your  transgressions,  and  bruised  for 
your  iniquities  :  Surely  you  will  not  dare  to  wound 
him  again.  If  he  has  been  crucified  for  you,  you 
will  not  crucify  him  afresh,  and  put  him  to  open 
shame  ;  but  you  will  crucify  your  vile  affections, 
put  on  his  character,  and  walk  in  his  spirit. 

2.  If  you  have  been  with  Christ,  and  trained  up 
under  his  instructions,  it  may  justly  be  expected, 
that  you  should  excel  in  religious  knowledge. 

If  his  first  disciples  had  come  forth  from  under 
his  tuition,  as  ignorant  of  his  religion,  as  when  he 
called  them,  Who  would  not  have  condenmed  their 


301*     Chrlsiians  ivho  have  been  with  Jesus. 

stupidity  ?  You  enjoy  his  gospel  which  is  able  to 
make  you  vvise  unto  salvation,  and  furnish  you  for 
every  good  work.  If  when,  for  the  time,  you  might 
have  been  teachers  of  others,  you  have  still  need  to 
be  taught  Mirat  are  the  first  principles  of  the  oracles 
of  God,  you  are  criminally  dull  of  hearing. 

3.  If  you  have  been  with  Jesus,  then  sliew  your- 
selves  to  be  like  him. 

Learn  of  him  to  be  meek  and  lowly,  patient  and 
contented,  pious  and  heavenly.     If  the  disciples, 
who  lived  with  him,  and  were  daily  in  his  company, 
had  caught  nothing  of  his  temper  and  manners,  they 
would  haA'e  discovered  a  stubborn  and  intractable 
mind.     You  have  seen  his  amiable  example  drawn 
in  his  gospel — you  have   heard  it  described  in  the 
publick   dispensation  of  his  word — you  have  be- 
held him  exhibited  in  the  ordinance  of  the  supper  : 
And  have  you  not  learned  to  be  like  him  '? — Are 
you  still  like  the  men  of  the  world — vain  and  haugh- 
ty, covetous  and  ambitious,  passionate  and  conten- 
tious ?— \\'^ho  would  think,  that  you  had  been  with 
Jesus  ?  He  was  meek  and  gentle,  peaceable  and  con- 
descending, contented  in  poverty,  and  patient  in 
adversitv. 

4.  Set  your  affectiolis  on  things  in  heaven,  for 
Jesns  is  there. 

He  came  to  deliver  you  from  this  evil  world.  He 
submitted  to  poverty,  to  teach  you  the  \'anity  of 
worldly  \\-ealth  and  honour.  He  died  and  rose  a- 
gain  to  point  your  thoughts,  and  draw  your  affec- 
tions toward  a  superiour  world. 

If  you  have  been  conversant  with  him,  it  may  be 
expected,  that  you  should  be  dead  to  this  world, 
and  that  your  conversation  should  be  in  heaveno 
Your  interest  is  there  ;  let  your  hearts  be  there  also. 
*J"lie  apostle  says  to  the  Colossians,  "  You,  being 
dead  in  your  sins,  God  hath  quickened  with  Christ ; 
nnd,  bcliig  baptised  into  his  death,  ye  are  risen  v.'ith 


Christians  rvht)  hcWe  bden  xvlth  Jesus.     305 

\\\m  by  the  fliith  of  the  operation  of  God.  If  ye 
then  be  risen  with  Christ,  seek  the  things  which 
£lre  above,  where  Christ  sitteth  on  the  rii^ht  hand  of 
God." 

5.  It  is  observed  of  these  apostles,  that  they  dis- 
covered a  marvellous  zeal  and  fortitude  in  the  cause 
of  Christ.  This  was  the  eiTcct  of  their  acquaint- 
ance with  him. 

The  spirit  of  his  religion  is  a  spirit  of  power 
and  of  a  sound  mind.  It  inspires  with  resolution 
and  courage  in  times  of  opposition  and  danger.  If 
we  have  seen  Christ's  example — nis  zeal  for  God 
—his  contempt  of  the  world — his  perseverance  in 
his  work  :  If  we  have  learned  his  doctrines,  heard 
his  promises  and  contemplated  the  glorious  rewards 
which  he  has  prepared  for  the  faithful  ;  we  may  be 
strong  in  the  power  of  his  might.  If  then  we  faint 
in  the  day  of  adversity,  yield  to  temptations,  or  dis- 
semble our  religion  in  the  presence  of  scoffers,  we 
act  as  those,  who  have  never  been  with  Jesus. 

6.  The  religion  of  Jesus  breathes  a  spirit  of  love.- 
A  pattern  of  the  most  exalted  benevolence  he 
himself  has  exhibited  ;  and  the  same  benevolence 
he  has  inculcated  on  his  disciples.  He  has  taught 
them  to  love  one  another — to  love  enemies — to  love 
all  men.  It  may  then  be  expected  of  those,  who 
are  formed  under  his  example  and  instructions,  that 
'•  they  should  put  away  all  bitterness,  wrath,  mal- 
ice, t;nvy,  clamour  and  evil  speaking  ;  and  put  on, 
as  the  elect  of  God,  bowels  of  mercies,  kindness, 
meekness  and  long  suffering,  forgiving  one  another, 
as  Christ  forgiveth  them ;  and  that,  above  all  things, 
they  put  on  charity,  which  is  the  bond  of  perfect- 
ness."— -"  By  this,"  says  our  Lord,  "  shall  all  men 
know  that  ye  are  my  disciples,  if  ye  love  one  anoth- 
er." If  then  we  have  nothing  of  his  love.  Shall 
■we  say,  we  have  been  with  him  •?  No  :  We  have 
V©L.   U.  P  p 


J06     Christians  xvho  have  been  ivith  Jesus, 

not  seen  him,  nor  known  him ;  or  we  have  compa- 
nied  with  him  in  vain. 

Let  us  seriously  apply  these  thoughts. 

If  we  find  not  in  ourselves  the  temper  which  was 
in  Chriit,  let  us  humbly  lament  our  neglect  of  the 
privileges  which  we  enjoy,  and  more  wisely  improve 
them  in  future. 

We  see,  when  we  may  be  said  to  make  a  proper 
use  of  ordinances,  and  to  attend  upon  them  accept- 
ably. It  is  when  we  have  so  been  with  Christ  as 
to  iearn  his  religion,  and  become  conformed  to  it. 

We  have,  this  day,  been  near  to  Christ  in  his 
house,  and  at  his  table  :  Let  us  not  walk  according 
to  the  course  of  the  v/orld,  but  according  to  the  pat- 
tern and  precepts  of  our  divine  master.  Let  us,  who 
have  been  so  highly  honoured  of  God,  as  to  be 
called  to  the  fellowship  of  his  Son,  depart  from  all 
iniquity,  be  zealous  of  good  works,  live  above  the 
world,  and  maintain  a  humble,  contented,  bei;evo- 
Icnt  and  peaceable  spirit ;  thus  men  vv^ill  be  con- 
strained to  confess,  that  Jesus  is  among  us  of  a  truth.- 


SERMON     XXIII. 


<c.-5^ 


The  Impotent  Man  at  the  Pool  of  Bethesda. 


^c-  'X^^^^ 


JOHN  V.  1—9, 

After  this  there  zvas  a  feast  of  the  Jews,  and  Je^iis  zcent  up  to  Ieru» 
snlem.  Noxv  there  is  at  Jerusalem,  by  the  sheepmarkct,  a  pool, 
which  is  called,  in  the  Hchre-j}  tongue,  Bethesda,  having  five 
porches.  In  these  lay  a  great  multitude  of  impotent  folk,  uf 
blind,  halt,  withered,  waiting  for  the  moving  of  the  water.  For 
an  angel  went  down  ct  a  ctrtain  season  into  the  pool,  and  troubled 
the  water.  Whosoever  then,  first  after  the  troubling  of  the  water, 
stepped  in,  was  made  whole  of  whatsoever  disease  he  had.  And 
a  certain  man  was  there,  which  had  an  infi-mity  thirty  and  eight 
years.  When  Jesus  saw  him  lie,  and  knew  that  he  had  been  now 
a  long  lime  in  thai  case,  he  said  unto  him,  Wilt  thou  he  made 
whole  ?  The  itnpoicnt  man  answered  him ;  Sir,  I  have  no  man, 
when  the  water  is  troubled,  to  put  me  into  the  pool ;  but  while  I 
ant  coming,  another  steppeth  in  before  me.  Jesus  suith  unto  him. 
Arise,  take  vp  thy  bed  and  walk  And  immediately  he  was. 
made  whole,  and  took  up  his  bed  md  walked.  And  on  the  sapxs 
day  was  the  sabbath. 


X  HE  feast  here  mentioned^  on  account  of 
which  Jesus  went  up  to  Jerusalem,  was  brobably  the 
passover ;  for  at  this,  all  the  males  were  required  to. 
appear  before  God  in  the  temple. 

Though  the   Jewish   church,   in  that  day,   had^ 
greatly  degenerated  fro.n  its  ancient  purity,  and.  il\ 


S08         The  Impotent  Man  at  the  Pool 

many  things  had  departed  from  the  divine  institu- 
tions, yet  Christ  did  not  withdraw  from  her  commu- 
nion ;  but  he  constantly  attended  with  her  on  the 
festivals  appointed  by  the  law. 

The  Evangelist  says,  "  Now  at  Jerusalem,  by  the 
sheepmarket,"  or  sheepgate,  as  it  is  elsewhere  call- 
ed, "  there  is  a  pool,  which  is  called  in  the  Hebrew 
tongue  Bathesda,  having  five  porches,"  The  word 
rendered  a/>oo/,  properly  signifies  a  bath^  or  a  place 
for  swimming.  It  was  just  within  the  walls  of  the 
city,  near  one  of  the  principal*  gates  ;  and  it  had 
several  porches,  or  covered  walks,  for  the  con- 
venience of  those,  who  came  thither  to  bathe 
themselves. 

"  At  a  certain  season,"  it  is  said,  "  an  angel  went 
down  into  the  pool  and  troubled  the  water,"  or  put  i|:v 
in  motion  ;   "  whosoever  then  first  after  the  troub- 
ling of  the  water,   stepped  in,  was  made  whole  of 
whatsoever  disease  he  had." 

Some  have  conjectured,  that  the  healing  virtue  of 
this  water  was  derived  from  the  entrails  of  the  beasts, 
slain  for  sacrifice,  which  they  suppose,  were  thrown 
into  it;  and  that  the  angel,  who  stirred  the  water, 
was  only  a  messenger,  or  officer,  sent  at  certain 
times  to  put  it  in  motion.  But  it  seems  altogether 
incredible,  that  water,  from  any  natural  cause, 
should  cure  c// .yor^j  of  diseases — that  its  healing 
virtue  should  operate  only  at  particular  seasons — 
that  it  should  help  only  the  person  M'ho  Jirst  stepped 
in — or  that  such  multitudes  should  wait  for  a  certain 
officer  to  come  and  stir  the  water  ;  and  should  not 
rather  do  it  themselves,  or  call  on  some  j^erson  to  do 
it  for  thern.  Nor  does  it  appear  probable,  that  the 
sacrifices  were  washed  in  this  pool,  as  there  was  in 
the  temple  a  laver  for  that  purpose.  It  is  manifest, 
therefore,  that  the  efl&cacy  of  this  water  was  miracu^. 
lous. 


The  Impotent  Man  at  the  Fool,         S0?> 

This  pool  seems  to  have  been  the  same  wliich  is 
elsewhere  called  the  pool  of  Shiloahy  or  Siioaw, 
whither  Jesus  sent  the  blind  man  to  wash,  after  he 
had  anointed  his  eyes  with  cla}-. 

We  find  some  allusions  to  it  in  the  Old  Testa- 
ment. 

The  disobedience  of  the  Jews  to  the  mild  gOA - 
ernment  of  the  Prince  of  Peace,  is,  in  the  prophet, 
expressed  by  "  their  rufusing  the  waters  of  Shiloahy 
which  go  softly."  The  faith  of  such  as  received 
the  gospel  is  foretold  by  a  similar  allusion.  "  With 
joy  shall  they  draw  water  out  of  the  wells  of  salvU' 
tion^^''  or  the  fountains  of  health.  The  word  Shiloahy 
which  signifies  one  who  was  sent ,  is  a  name  b}'  which 
the  Messiah  is  called,  in  prophecy,  particularly  iji 
that  of  Jacob,  "  The  sceptre  shall  not  depart  from 
Judah — until  Shiloah  come."  As  these  waters  were 
typical  of  Christ,  and  of  the  blessings  which  flow 
from  him,  God  might  communicate  to  them  this 
healing  virtue,  to  prepare  the  Jewsf  or  the  reception 
of  the  true  Shiloahy  and  to  lead  them  unto  that  foun- 
tain, which  he  should  open  for  uncleanness. 

The  historian  tells  us,  that,  in  the  porticoes  of 
this  pool,  "  lay  a  great  multitude  of  impotent  folk, 
blind,  halt,  withered,  waiting  for  the  moving  of  the 
water." 

What  pains  men  will  take,  even  on  the  most 
doubtful  prospect,  for  the  cure  of  their  bodily  dis- 
eases ;  and  yet  under  their  spiritual  maladies,  ho\v 
negligent  are  they  to  seek  relief,  though  they  enjoy 
the  most  efficacious  means  !  Multitudes  came  and 
lay  at  the  pool  to  be  healed  of  their  blindness,  lame- 
ness and  other  infirmities  ;  but  of  those,  whose  souls 
were  perishing  under  guilt,  how  few  applied  to  the 
Divine  Physician !  They  who  lay  at  these  salutary  wa-: 
ters,  came  to  them  \\\\\\  great  sincerity— with  real  de- 
sires to  be  healed.  "^^Khis  was  their  sole  intention. 
There  was  not  a  dissembler  among  them.     But  of 


310         The  Impotent  Man  at  the  Fooh 

those,  who  went  to  hear  the  Heavenly  Preacher, 
many  were  influenced  by  the  most  unworthy  mo- 
tives. Their  aim  was  not,  to  learn  their  duty  by  his 
instructions,  to  receive  conviction  from  his  re- 
proofs, or  to  obtain  salvation  through  liis  righteous- 
ness ;  but  rather  to  eat  of  his  loaves,  or  to  ensnare 
him  in  his  talk,  or  to  gratify  their  vain  curiosity. 

Look  into  your  own  hearts — -Do  you  find  no  such 
hypocrisy,  or  inconsistency  there  ?  If  you  are  sick, 
you  apply  to  the  physician  with  an  unfeigned  desire 
of  health ;  and  his  prescriptions  you  strictly  observe. 
Is  there  the  same  sincerity  in  your  prayers ;  and  the 
same  attention  and  obedience  in  hearing  the  word 
of  salvation  ?  Are  your  confessions  of  sin  accom- 
panied with  penitence  of  heart,  your  petitions  ani- 
mated v/ith  inward  desires,  and  your  thank  so  jvings 
enlivened  with  real  sentiments  of  grati'".d??  Do. 
you  hear  the  divine  word,  with  a  concern  to  under- 
stand it,  with  honesty  to  apply  it,  and  v/ith  a  resolu- 
tion to  be  governed  by  it?  If  not ;  To  v.hat  pur- 
pose is  the  multitude  of  your  sacrifices  to  God?  Hq 
will  not  delight  in  them. 

Great  numbers  of  sick  people  were  waiting  at 
this  pool,  though  it  was  only  at  a  certain  season^  that 
any  could  receive  a  cure.  But  the  fountai'i  of 
divine  grace  is  always  open  and  easy  of  access. 
Tlience  may  you  draw  water  for  your  use  in  every 
time  of  need.  They,  with  painful  anxiety,  waited 
for  tlie  distant,  uncertain  opportunity  of  applying 
the  means  of  health.  Will  you,  with  unfeeling  in- 
difference, neglect  the  present,  inviting,  happy  sea- 
son for  securing  eternal  life  ? 

They  had  but  a  doubtful  prospect  of  success  ; 
for  only  the  first  who  stepped  into  the  water,  would 
be  made  whole  :  Yet,  when  so  great  an  object,  as, 
their  health,  was  depending,  they  thought  it  their 
wisdom  to  watch,  seek  and  strive.  Kow  much, 
more  in  a  case  of  such  infinite  importance  as  yours 


^he  impotent  Man  at  the  Pool.        5U 

it  is  not  your  bodily  health,  or  your  mortal  life,  but 
your  soul,  which  is  now  in  danger.  What  would 
you  be  profited,  if  you  should  gain  the  world,  and 
lose  your  soul  ?  This  is  not  redeemed  with  corrup. 
tible  things,  but  with  the  precious  blood  of  Christ. 
If  you  despise  and  trample  on  his  blood,  there  re- 
maineth  no  more  sacrifice  for  sin.  When  your 
soul  is  lost,  what  will  you  give  in  exchange  for  it  ? 
Its  redemption  will  cease  forever,  if  there  was  only 
one  in  a  multitude,  who  could  be  saved,  you  v/ould 
have  as  much  encouragement,  as  the  people  at 
Bethesda,  But  your  hope  stands  on  much  better 
ground.  This  is  the  invitation  of  the  gospel.  "  Ho, 
every  one  who  thirsteth,  come  to  the  water." — - 
*'  Whosoever  will,  let  him  take  tlie  water  of  life 
freely." 

In  their  case,  success  depended  on  being  fore- 
most. If,  while  one  was  going  to  the  water,  another 
ste|)ped  in  before  him,  his  labour  was  lost.  But 
froHi  this  forwardness  in  others  you  have  nothing  to 
fear.  You  may  suffer  by  your  own  negligence,  but 
ycu  will  not  be  supplanted  by  their  diligence.  You 
may  be  too  iiidoicnt ;  but  they  will  not  be  too  active. 
Their  zeal  will  throw  no  obstruction  in  your  way  j 
it  \w\\\  rather  assist  your  exertions,  and  facilitate 
your  success.  The  fountain  of  divine  grace,  how 
many  soever  have  washed  in  it,  is  still  open  and 
iree  ;  it  is  still  pure  and  salutary.  Go,  as  soon,  and 
in  as  large  a  throng  as  you  please.  Go  ;  there  is 
I'oom  for  you  all — and  room  now.  You  need  not 
wait  for  one  another.  Go,  hand  in  hand  ;  aid  and 
encourage  each  other  along.  When  the  master 
sent  forth  his  servant  into  the  street  to  call  into  his 
house  the  poor,  maimed,  halt  and  blind  ;  the  serv- 
ant, having  done  as  he  was  commanded,  returned,, 
and  said,  "  Yet  there  is  room."  Then  said  his  Lord, 
"  Go  out  into  the  highways  and  hedges,  and  compel 
them  to  come  in,  tliat  my  house  may  be  filled." 


512         The  Impotent  Man  at  the  Foot 

,  Amon,^  the  people,  which  lay  in  the  porches  of 
Bethesda,  there  was  one,  whose  case  was  peculiarly 
distressing.  For  thirty  and  eight  years  he  had  been 
afflicted  with  an  obstinate  infirmity.  He  was  be- 
come intirely  helpless.  For  some  time  past  he  had 
lain  at  the  pool  ;  but  he  could  receive  no  benefit ; 
for,  poor  man,  he  had  no  friend  to  assist  him  in  the 
critical  moment.  While  he  was  crawling  toward 
the  water,  another  stepped  down  before  him.  Phy- 
sicians he  had,  doubtless,  tried  in  vain.  The  pool 
was  the  last  resort.  Here,  though  often  disappoint- 
ed, still  he  waited  with  anxious  wishes,  but  droop- 
ing hopes.  Great  were  his  discouragements  :  And 
great  his  patience. 

Ye  who  feel  your  spiritual  wants  and  infirmities, 
go,  repair  to  God,  and  trust  in  his  mercy.  You  are 
under  no  such  discouragements.  Watch  at  his 
gates  ;  wait  at  the  posts  of  his  doors  ;  continue  in- 
stant in  prayer.  He  has  not  said  to  you,  Seek  \  e 
nie  in  vain.  If  you  find  not  immediate  success,  still 
hope  and  quietly  wait  for  his  salvation.  You  have 
need  of  patience,  that  after  you  have  done  his  wiU, 
you  may  receive  the  promises.  It  is  by  faith  and 
patience  that  you  will  inherit  them.  Let  the  desire 
of  your  souls  be  unto  God,  and  to  the  remem- 
brance of  his  name.  With  your  souls  desire  him 
in  the  night,  and  with  your  spirit  within  you  seek 
him  early.  He  will  keep  those  in  peace,  whose 
minds  are  stayed  on  him. 

The  advantage  of  constancy  and  fervency  in 
prayer  our  Saviour  has  illustrated  in  two  parables  : 
The  one  concerning  a  man,  who,  though  illiberal  in 
his  disposition,  yet,  by  the  importunity  of  a  friend, 
was  persuaded  to  rise  at  midnight  and  relieve  his 
urgent  necessities  :  The  other  concerning  a  judge, 
who,  though  he  had  not  one  principle  of  piety  or 
justice  in  his  heart,  yet,  by  the  repeated  solicitations 
of  a  poor  widow,  was  moved  to  redress  the  wrongs 


The  Lnljotent  Mdn  at  the  Pool.         313 

tvhich  she  suiTv^red.  Hence  we  are  taught  to  con- 
clude, that  a  God  of  infinite  goodness  and  power 
will  much  more  hear  and  answer  his  own  elect, 
who  cry  to  him  day  and  night,  though  he  should 
seem  for  a  time  to  delay. 

An  example  of  perseverance  under  discourage- 
ments  we  have  in  the  story  of  Bartimeus.  Tnis 
poor,  blind  man  sat  by  the  wayside,  asking  alms  of 
travellers.  Hearing  a  company  pass  along,  and 
being  informed  that  Jesus  was  among  them,  he 
cried,  saying,  "  Jesus,  have  mercy  on  me."  The 
Saviour  went  on  his  way,  and  seemed  not  to  hear 
him.  Some  of  the  company  rebuked  the  clamor- 
ous beggar,  and  charged  him  to  hold  his  peace. 
But  he  cried  the  more  a  great  deal  ;  ''  Thou  son  of 
David,  have  mercy  on  me."  Then  Jesus  stood  and 
called  him  ;  attended  to  his  case,  and  granted  him 
relief. 

Another  example  we  have  in  the  woman  of  Ca- 
naan, She  cried  to  Jesus,  saying,  "  Have  mercy  on 
me,  O  Lord  ;  my  daughter  is  grievously  vexed  with 
a  devil."  But  he  answered  her  not  a  v.^ord.  The 
disciples  interceded  in  her  behalf,  "  Send  her 
away  ;"  grant  her  request  and  dismiss  her  ;  "  for 
she  crieth  after  us  ;"  cries  with  an  earnestness  that 
speaks  distress.  But  he  said,  "  I  am  not  sent,  but 
to  the  lost  sheep  of  the  house  of  Israel."  To  the 
Jews  I  am  first  sent :  Why  do  you  ask  me  to  shew 
mercy  to  that  gentile  ?  One  would  have  expected, 
the  poor  woman  should  now  withdraw  her  petition- 
But  she  renewed  it  with  greater  importunity.  She 
came  and  worshipped  him,  saying,  "Lord,  help  me." 
Jesus  then  seemed  to  give  her  little  less  than  a  pe- 
remptory denial.  "  It  is  not  meet  to  take  the  chil- 
dren's bread,  and  cast  it  to  dogs."  Christ  here  al- 
ludes to  the  invidious  distinction  which  the  Jews 
made  between  themselves  and  the  Gentiles  ;  a  dis- 
Voi,.   H.  Q  q 


314         The  Impotent  Man  at  the  Pool, 

tinction,  which  this  woman,  being  conversant  a- 
mong  the  Jews,  must  often  have  heard.  She  humbly 
answers  ;  "  Truth,  Lord  ;  yet  the  dogs  eat  of  the 
crumbs,  which  fall  from  their  masters'  table." 
She  confesses  her  unworthiness,  and  begs  an  infe- 
riour  place  among  the  children,  to  eat  the  crumbs, 
which  they  throw  away.  Jesus  now  says,  "  O 
woman,  great  is  thy  faith.  Be  it  unto  thee,  even 
as  thou  wilt." 

We  may  observe  farther,  how  attentive  these  in- 
firm people  were  to  the  particular  seasons,  which 
favoured  their  recovery.  It  is  said,  "  They  waited 
for  the  moving  of  the  water."  The  impotent  man 
says,  "  While  I  am  going,  another  steppeth  in  be- 
fore me."  All  were  on  the  watch  for  the  friendly 
moment;  and  all  on  the  strife,  who  first  should 
seize  it. 

Be  ye,   my  friends,  as  attentive  to  the  interest  of 
your  souls,  as  they  were  to  the  health  of  their  bo- 
dies.    "  Behold,  now  is  the  accepted  time :  Behold, 
now  is  the  day  of  salvation." 

Life  is  the  only  season  of  probation.  There  is 
no  work  in  the  grave.  The  events  of  futurity  are 
hidden  from  mortal  sight.  None  kno\A's  ^vhat  a  day 
may  bring  forth.  Know,  in  this  your  day,  the 
things  which  belong  to  your  peace. 

There  are  some  seasons  peculiarly  favourable  to 
you — seasons  when  the  spirit  of  grace  strives  with 
you,  admonishes  you  of  danger,  and  urges  your  es- 
cape— seasons  when  your  hearts  are  awakened  to 
an  apprehension  of  the  judgment  to  come,  and  af- 
fected with  the  vast  concerns  of  religion.  Watch 
these  motions,  as  the  impotent  people  watched  the 
motion  of  waters  ;  and  embrace  them  with  equal 
avidity.  Neglect  not  present  advantages  under 
pretence  of  waiting  for  future  excitations.  Improve 
the  former  now  ;  obey  the  latter  whenever  they  oc- 


The  Impotent  Man  at  the  Pool.         315 

cur. — "  Seek  the  Lord,  while  he  may  be  found  ; 
call  upon  him,  while  he  is  near. 

"  When  Jesus  saw  the  impotent  man  lie"  in  his 
helpless  condition,  "  and  knew  that  he  had  now  been 
a  long  time  in  that  case,  he  said  unto  him,  Wilt 
thou  be  made  whole  ?'* 

The  length  and  greatness  of  this  man's  calamity, 
and  the  peculiar  imbecility  of  his  state,  seem  to  have 
been  the  reasons,  why  Jesus  made  choice  of  him,  as 
the  subject  on  whom  to  display  his  healing  power  ; 
while  the  rest  were  left  under  their  infirmities. 

The  evangelists  tell  us,  that  "  Christ  healed  all 
who  came  to  him."  They  who  made  application 
to  him  in  their  own  behalf,  or  in  behalf  of  their 
friends,  received  the  favour,  which  they  asked.  But 
the  sick  at  Bethesda  never  applied  to  him  at  all. 
They  were  looking  for  relief  from  another  quarter. 
They  were  not,  therefore,  such  persons,  as  those,  to 
whom  he  usually  extended  his  healing  mercy. 
Among  them,  however,  there  was  one,  whom  he 
singled  out  from  the  multitude,  and  favoured  with 
unsolicited  health. 

Analogous  to  this  is  the  method  of  his  grace  in 
the  salvation  of  sinners.  Them  who  come  to  him 
he  will  in  no  wise  cast  out.  Them  who  apply  to 
him,  with  humble  and  penitent  hearts,  he  will  not 
reject.-  To  obtain  that  grace  which  is  necessary  to 
repentance,  awakened  sinners  must  attend  on  the  in- 
stituted means  of  religion.  And  it  is  usually,  in  an 
attendance  on  these  means,  that  they  are  first 
brought  to  serious  consideration.  Particular  in- 
stances, no  doubt  there  are,  in  which  God  is  found 
of  th^m  who  sought  him  not.  He  sometimes,  by 
his  special  providence,  or  powerful  grace,  arrests 
sinners,  when  they  are  in  full  pursuit  of  their  guil- 
ty designs,  and  quite  out  of  the  way  of  ordinary 
means ;  as  Jesus  shewed  mercy  to  the  impotent 
man,  who  was  looking  for  help  only  from  the  pooL 


316         The  hnpotent  Man  at  the  Pool. 

But  this  is  not  God's  ordinary  method.  And  for 
sinners  to  neglect  the  use  of  means,  because,  now 
and  then,  one  has  been  suddenly  and  surprisingly 
awakened  to  conviction  and  repentance,  is  as  ab- 
surd, as  it  would  have  been  for  the  sick  people  in 
Jerusalem  to  expect  a  cure  from  Jesus  without  ap- 
plying to  him,  because  one  impotent  man  at  Be- 
thesda  had  received  this  favour.  In  healing  those 
who  came  to  him,  he  acted  as  a  faithful  Saviour.  In 
choosing  this  man  from  a  number,  he  acted  as  a 
wise  sovereign.  He  had  mercy  on  whom  he  would 
have  mercy.  The  man  who  was  healed,  had  rea- 
son to  admire  this  distinguishing  goodness.  They 
who  were  left  under  their  infirmities  had  no  cause 
to  complain  ;  for,  though  they  saw  the  power  of 
Christ  in  this  remarkable  instance,  yet  it  does  not 
appear,  that  they  ever  applied  to  him.  This  is  his 
complaint  of  the  unbelieving  Jews  ;  and  this  will 
be  the  condemnation  of  sinners  under  the  gospel ; 
"  they  would  not  come  to  him,  that  they  might 
have  life." 

Christ  says  to  the  impotent  man,  "  Wilt  thou  be 
made  whole  ?"  The  man  now  opens  his  sorrowful 
^;ase. — "  Sir,  I  have  no  man,  when  the  water  is 
troubled,  to  put  me  into  the  pool ;  but  while  I  am 
going  another  steppeth  dov*^n  before  me." 

Jesus  puts  the  question,  that  the  man,  in  the 
presence  of  the  multitude,  might  declare  the  great- 
ness and  inveteracy  of  his  disorder.  Thus  the  mir- 
acle to  be  performed  would  become  more  conspicu- 
ous, and  others,  from  his  goodness  and  power, 
would  be  encouraged  to  seek  relief.  The  mercy 
shewn  to  this  poor  man,  was  mercy  offered  to  all 
in  distress.  If  the  impotent  people,  who  saw  the 
miracle,  would  not  apply  to  the  Saviour,  well  might 
they  be  left  under  the  burden  of  their  diseases. 

It  is  observable,  that,  though  Jesus  made  the 
first  motion  to  the  unhappy  patient,  }  et  he  did  not 


The  Impotent  Man  at  the  Pool.         317 

actually  heal  him,  till  the  man  had  humbly  express- 
ed his  desire  of  health,  and  his  inability   to   obtain 
it.     In  this  manner,  the  Saviour  usually  dispenses 
his  spiritual  benefits.  "  Behold,"  says  he,  "  I  stand 
at  the  door  and  knock.     If  any  man  hear  my  voice 
and  open  the  door,  I  will  come  in  to  him,  and  sup 
with  him,  and  he  with  me."     To  those  who  have 
not  sought  him,  he  applies  himself  in  a  way  of  ex- 
hortation and  address  :  He  calls  them  by  his  word,  ad- 
monishes them  by  his  providence,  and  awakens  them 
by  his  spirit.    Tliese  kind  influential  visits  are  grant- 
ed previously  to  any  promising  and  tovvardly  disposi- 
tions in  them.     But  before  he  actually  bestows  on 
them  his  saving  mercy,  they  must  see  their  guilt, 
feel  their  impotence,  and  repair  to  him  as  the  only 
Saviour.     They  who  are  whole  need  not  the  ph}- 
sician  ;  and  they  who  think  themselves  to  be  whole^ 
will  not  seek  to  the  physician  ;  but  they    who  are 
sick.     There  are  some,  "  who   say,  they  are  rich 
iUid  increased  with  goods,  and  have  need  of  nothing  ; 
and  know  not,  that  they  are  wretched,  and  misera- 
ble, and  poor,  and  blind,  and  naked."     These  des- 
pise the  counsel  of  Christ,  to  "  buy  of  him  gold 
tried  in  the  fire,  that  they  may  be  rich  ;  and  white 
raiment,  that  they   may  be  clothed,  and  to  anoint 
their  eyes  with  eyesalve,  that  they  may  see."     The 
mvitations  and  offers  of  the  gospel,  which  arc  made 
to  all  indiscriminately,   are   often  addressed,  in  a 
very  particular  manner,  to  the   hungry  and  thirsty, 
the  weary  and  heavy  laden. 

Jesus  says  to  the  man,  "  Arise,  take  up  thy  bed. 
and  walk." — "  And  immediately  he  was  made 
whole,  and  took  up  his  bed,  and  walked."  This 
order  was  given,  that,  by  the  perfection  and  sud- 
denness of  the  cure,  the  miracle  might  be  render- 
ed indubitable.  It  is  added,  "  The  same  day  was 
the  sabbath."  When  the  people,  who  on  this  day 
rested  from  their  labours,  should  reprove  the  inua 


518         7lie  Impotent  Man  at  the  Pool. 

for  carrying  his  bed,  he  would  not  fail  to  relate  the 
mercy  which  he  had  experienced,  and  thus  make 
it  known  to  many  besides  the  immediate  spectators. 
Christ's  miracles  in  healing  the  sick,  were  de- 
signed to  convince  men  of  his  heavenly  mission, 
divine  authority  and  saving  power.  And  works  of 
goodness,  in  particular  instances,  were  acts  of  gen- 
eral benevolence.  By  these,  as  well  as  by  the  in- ' 
vitations  and  promises  of  his  gospel,  let  all  be  en- 
couraged to  repair  to  him  for  relief  in  every  distress, 
for  succour  in  every  temptation,  and  for  deliverance 
from  the  wrath  to  come.  To  him  let  them  com- 
mit their  eternal  interest,  for  he  is  able  to  save  to 
the  uttermost,  and  to  keep  that  which  is  committed 
to  him  against  the  great  day. 


SERMON    XXIV. 

The  awakened  Jailor  instructed  In  the  way  t9 
Salvation, 


ACTS  xvi.  29,  30,  31, 

Then  ke  called  for  a  light  and  upranij  in,  and  came  tremhlmir  and 
fell  doivn  before  Paul  and  Silas,  and  brought  them  out,  and  said. 
Sirs,  What  must  I  do  to  be  saved  ?  And  they  said,  Believe  on 
the  Lord  Jesus  Christ,  and  thou  shalt  be  saved. 


X  HESE  two  apostles  were  sent  to  preach 
the  gospel  in  Philippi,  a  considerable  city  in  Mace- 
donia, which  was  inhabited  chiefly  by  Romans,  and 
is  therefore  called  a  colony. 

Their  doctrine  soon  gained  such  credit,  that  the 
superstitions  of  paganism  yielded  before  it.  Some 
principal  men,  who  had  long  made  gain  from  the 
ignorance  and  credulity  of  the  common  people,  by 
employing  servants  to  tell  them  strange  things  for 
money,  alarmed  at  the  mighty  change  effected  by 
the  preaching  of  the  Apostles,  seized  them,  brought 
them  before  the  ma£j:istrates,  accused  them  of  mak- 
ing dangerous  innovations,  and  procured  them  to 
be  imprisoned.     The  jailor,  having  received  a  spe- 


3^0  The  Jailor  instructed. 

cial  command  to  keep  them  safely,  thrust  them  in- 
to the  inmost  apartment  of  the  prison,  and  locked 
their  feet  fast  in  the  stocks. 

At  midnight,  while  th^se  holy  prisoners  sang 
praises  to  God,  there  was  a  violent  earthquake, 
which  rocked  the  foundations  of  the  prison,  burst 
open  the  doors,  and  loosed  every  prisoner  from  his 
bands. 

The  jailor,  suddenly  awakened,  saw  the  doors 
standing  open ;  and,  concluding  that  the  prisoners 
had  fled,  he  drew  his  sword,  and  would  have  killed 
himself,  to  prevent  the  infamous  punishment,  which 
he  apprehended.  Paul,  though  It  was  now  mid- 
night, and  he  was  in  the  inner  prison,  and  the  jailor 
without,  yet  perceiving  his  horrid  design,  called  to 
him,  and  said,  "  Do  thyself  no  harm,  for  we  are  all 
here."  The  Jailor  now  fully  convinced,  that  these 
men  were  the  servants  of  God,  who  taught  the  way 
of  Salvation  for  guilty  mortals,  *'  called  for  a  light, 
sprang  in,  came  trembling,  and  fell  down  before 
the  Apostles,  and  said,  Sirs,  What  must  I  do  to 
be  saved  ?"  To  this  important  enquiry  they  gave 
a  summary  but  pertinent  answer,  "•  Believe  on  the 
Lord  Jesus  Christ,  and  thou  shalt  be  saved." 

The  manner  in  which  the  jailor  made  his  enquiry 
— the  enquiry  itself — and  the  answer  returned  to  it, 
shall  be  the  subjects  of  our  present  meditations. 

I.  The  manner  in  which  the  jailor  made  his  en- 
quiry deserves  our  attention. 

He  must  be  supposed,  previous  to  this,  to  have 
had  a  general  acquaintance  with  the  leading  truths 
of  natural  religion,  such  as  the  existence  and  gov- 
ernment of  a  Deity,  the  immortality  of  the  souU 
and  a  future  state  of  retribution  ;  for,  without  a  be- 
lief of  these  truths,  there  would  have  been  no  room 
for  his  enqniry.  Nor  can  we  think,  that  he  was  al- 
together  n  stranger  to  the  gospel.  The  apostles, 
before  their  imprisonment,  had  preached,  for  some 


The  Jailor  instructed.  321 

time,  and  with  much  success,  in  this  city  ;  and  he 
had  doubtless  heard  and  learnt  their  doctrine,  in  its 
general  design,  though  he  had  not  yet  embraced  it. 
But  what  had  jiist  now  taken  place,  roiised  him  front 
his  inattention,  artd  inlpressed  his  mind  with  a  strong 
conviction,  that  these  men  were  teachers  sent  from 
God.  And  to  therti,  in  this  important  character, 
he  applied  for  instruction  in  the  things,  which  con- 
'cerned  his  salvation. 

And  he  applied  to  them  In  haste.  He  called  for 
a  light  and  sprang  into  the  prison  where  they  were. 

With  the  careless  part  of  mankind  the  gi'eat  en- 
quiry is,  "Who  will  shew  us  any  worldly  good?** 
To  them  religious  instructions  and  counsels  are  ad- 
ministered with  little  success.  But  the  sinner,  im- 
pressed with  a  conviction  of  his  guilt,  and  awakened 
to  a  sense  of  his  danger,  views  the  salvation  of  his 
soulj  as  the  ou€  thing  needful.  Condemning  his 
past  stupidity,  he  resolves  to  seek  first  the  kingdom 
of  God.  This  is  his  great  enquiry,  "  What  must 
I  do  to  be  saved?" — His  ears  are  opfen  to  the  an- 
swer— he  receives  it  with  meekness,  and  applies  it 
to  practicci 

The  jailor  camie  to  the  apostles  irembling, 

A  conviction  of  sin,  a  sense  of  danger,  and  k 
pursuasion  that  these  men  were  the  servants  of 
God,  rushed  with  such  power  into  his  mind,  that 
his  whole  frame  AVas  thrown  into  an  unusual  pertur- 
bation. Paul's'  conversion  Was  preceded  with  a 
similar  circumstance.  When  a  light  from  the  sky 
blazed  arotind  him,  aind  a  voice  from  heaven  de- 
manded the  reason,  and  warned  him  of  the  danger 
of  his  conduct  in  persecuting  the  church,  he,  treni- 
bling  and  alstonished,  said,  "  Lord,  What  wilt  thoti 
have  me  to  do  ?"  • 

Conviction,  in  diiferent  sinners,  is  attended  with 
different  degrees  of  terror.  It  does  not  produce, 
in  every  one,  such  bodily  agitation,  as  it  produced 

Vol.  TL  K  r 


i*J2  The  Jailor  instructed, 

in  Paul  and  the  jailor.  This  was,  in  their  casCj; 
principally  owing  to  the  extraordhiary  and  surpris- 
ing nature  of  the  means  by  which  they  were  brought 
to  their  new  views  and  sentiments.  But,  in  all  sin- 
ners, conviction  is  attended  with  the  same  state  of 
mind,  as  it  was  in  them  ;  a  state  of  serious  solici- 
tude and  fear. 

The  awakened  sinner  trembles  within  himself,  tc 
think  what  he  has  been  doing — how  he  has  rebelled 
against  God,  and  insulted  his  supreme  authority- 
how  he  has  involved  his  soul  in  guilt,  which  the 
blood  of  sacrifices  cannot  expiate ;  and  in  pollu- 
tions,  which  soap  and  nitre  cannot  wash  away.  He 
is  amazed  at  his  past  stupidity..  There  is  nothings 
except  it  be  the  mercy  and  patience  of  God,  which 
more  astonishes  him,  than  that  unaccountable  secu- 
rity and  indifference,  with  which^  from  year  to  year^ 
he  has  proceeded  in  a  course  of  sin,  contraiy  to 
the  light  of  reason,  the  rebukes  of  Providence,  and 
the  warnings  of  scripture.  He  wonders'  how  it 
could  be,  that  he  should  behold  death  destroying 
around  him^  and  even  within  his  walls — should  see,, 
on  the  one  hand,  a  humble  christian  expire  with 
calm  and  cheerful  hopes  ;  and,  on  the  other,  an  ini-- 
penitent  sinner  driven  away  in  the  terrors  of  con- 
scious guilt ;  and  yet  never  bring  home  the  admo- 
nition, nor  realize  the  different  ends  of  the  right- 
eous and  the  wicked. 

He  trembles  at  his  present  danger ;  a  danger,^ 
which  till  now,  he  never  felt.  He  views  himself  as 
one  standing  on  a  precipice,  while  the  ocean  of  di- 
vine wrath  rolls  beneath.  He  shudders,  when  he 
tliinks,  how  long  he  has  slept  in  this  awful  situa- 
tion, and  dreamed  of  safety. 

He  is  astonished  at  the  mercy  which  has  made 
provision  for  guilty  men — at  the  patience  which  has 
waited  on  him  so  long — and  at  the  grace  which  has 
interposed  to  awaken  him,  and  still  indulges  to  him 
an  opportunity  of  repentance. 


Tlie  Jailor  instructed,  323 

He  trembles  to  reflect,  how  many  have  been  cut 
off  before  him,  in  a  state  of  guilt  and  impeni- 
tence ;  sorpe  of  them  suddenly,  and  without  spe- 
cial warning  ;  and  how  justly  this  might  have  been 
his  own  sad  case.  He  admires  the  goodness  which 
has  made  him  to  differ.  One  thing  which  affected 
the  jailor,  was  his  marvellous  preservation  at  a  crit- 
ical moment.  He  had  pointed  the  sword  to  his 
own  bosom,  God's  mercy  arrested  the  stroke.  Ev- 
ery awakened  sinner  sees,  that  he  has  destroyed 
himself,  but  in  God  is  his  help. 

It  is,  with  this  trembling  sense  of  sin  and  dan- 
ger, and  with  trembling  hopes  of  mercy,  that  he 
now  makes  the  enquiry,  what  God  will  have  him 
to  do. 

The  jailor  fell  down  before  the  Apostles, 

Prostration  was  sometimes  used  as  a  token  of 
religious  adoration.  But  the  jailor  was  too  well 
acquainted  with  these  men  to  think  them  entitled  to 
divme  honour.  And  il  iliey  had  understood  the 
action  as  thus  intended,  they,  who  always  disclaim- 
ed all  tokens  of  religious  reverence,  would  have 
told  him,  as  Peter  did  Cornelius,  and  as  Paul 
a. id  Barnabas  did  the  Lycaonians  in  the  like  case, 
*'  We  also  are  men."  This  action  was  therefore 
only  a  token  of  his  respect  to  them,  as  teachers  sent 
from  God,  and  an  expression  of  his  humble  dis- 
position to  receive  and  obey  their  heavenly  instruc- 
tions. With  the  same  meek  and  teachable  spirit 
should  every  man  enquire  after  the  way  of  salvation. 
*' Lay  apart  all  filthiness,"  says  the  Apostle,  "and 
all  superfluity  of  naughtiness,  and  receive  with 
meekness  the  engrafted  word,  which  is  able  to  save 
your  souls.  And  be  ye  doers  of  the  word,  and  not 
hearers  only,  deceiving  your  ownselves." 

We  proceed  to  consider, 

H.  The  matter  of  the  jailor's  enquiry  ;  "  What; 
must  I  do  to  be  saved  ?" 


$24  The  Jailor  instructed. 

His  question  implies  an  apprehension,  that  son^c- 
thing  was  to  be  done  by  him  to  obtain  the  salvation^ 
which  the  Apostles  preached  :  Nor  did  they  rebuke 
his  question  as  improper  ;  but  returned  an  imme- 
diate answer,  directing  him,  "  to  believe  on  the 
Lord  Jesus  Christ."  And  then  "  they  spake  to  him 
the  word  of  the  Lord,"  that  he  might  know  what  he 
was  to  believe,  and  on  what  ground  his  faith  was 
^o  rest. 

From  his  question,  and  their  manner  of  treating 
it,  we  learn,  tliat  something  is  to  be  done  by  the  sin- 
iier,  in  order  to  his  being  saved. 

But  yet  we  are  told,  that  men  are  saved  by  grace  j 
and  not  of  themselves — by  the  mercy  of  God  ;  and 
not  by  the  works  of  righteousness,  which  they  have 
done. 

There  is  then  a  sense  in  which  their  doings  have 
no  influence  ;  and  yet  a  sense  in  which  they  are  of 
great  importance  in  the  affair  of  salvation. 

It  is  necessary  to  state  this  matter  clearly. 

In  the  first  place :  If  we  consider  salvation  in  ref^ 
crence  to,  the  source  and  origm  of  that  diA'ine 
scheme,  on  which  it  becomes  obtainable,  it  is  so  ab- 
solutely and  entirely  of  grace,  as  to  exclude  the  in- 
fluence of  every  thing  else.  No  foreseen  d;oings  of 
ours  could  have  any  hand  in  moving  or  pursuading 
God  to  contrive  and  propose  a  way,  in  which  we 
might  be  saved  ;  but  the  plan  originated  wholly 
with  himself.  His  wisdom  contrived  it,  and  his  be- 
nevolence adopted  it.  We  had  no  more  hand  in  it, 
than  we  had  in  originating  our  own  existence.  In 
this  view,  the  grace  of  God  is  the  primary,  moving 
cause  of  salvation,  and  nothing  else  is  joined  with  it. 
The  appointment  of  a  Saviour  to  carry  on  this  plan, 
was  the  effect  of  that  grace,  by  which  God  is  inclined 
to  save  sinners.  The  atonement  of  Jesus  Christ  was 
the  consequence,  not  the  cause,  of  God's  mercy  to 
«5ur  sinful  race..     "  He  so  loved  the  world,  as  te 


The  Jailor  vistructed.  325 

give  Lis  only  begotten  son,  that  whosoever  belicvcth 
on  him  should  not  perish,  but  have  everlasting  life.'* 
No  works  of  ours,  therefore,  are  to  be  performed 
under  a  notion  of  inc  lining  God  to  be  merciful,  for 
he  is  merciful  in  his  own  nature. 

Secondly.  The  meritorious  cause  and  moral  rsa- 
souy  why  salvation  is  actually  offered  to,  and  be- 
stowed upon  sinful  men,  is  the  atonement  of  Jesus 
Christ,  and  this  alone.  "  God  has  set  forth  his  Son 
a  propitiation,  to  declare  his  righteousness  for  the  for- 
giveness of  sin,  that  he  might  be  just,  andthejust- 
ifierof  them  who  believe."  And. this  propitiation, 
not  the  worthiness  of  men,  is  that,  for  the  sake  of 
which  pardon  and  eternal  life  are  granted.  Sinners, 
therefore,  must  do  nothing  with  a  view  to  merit  sal- 
vation, to  render  themselves  worthy  of  it,  or  to  lay 
Godi^^  justice  under  an  obligation  to  bestow  it  oa 
them  ;  *'  for  other  foundation  can  no  man  lay,  than 
that  which  is  laid,  even  the  righteousness  of  Jesus 
Christ." 

But  then,  thirdly,  the  character,  or  qualification^ 
to  which  the  promise  of  salvation  is  limited  in  the 
gospel,  is  something  inherent  in  the  subjects  of  it ; 
and  therefore  something  is  to  be  done  by  sinners  in 
order  to  obtain  this  character,  or  qualification. 
Though  salvation  is,  through  the  grace  of  God,  of- 
fered  indiscriminately  to  all ;  and  the  righteousness 
of  Jesus  Christ,  by  the  virtue  of  which  it  is  pur- 
chased, is  sufficiently  meritorious  for  all  ;  yet  the; 
actual  bestowment  of  it  is  confined  to  persons  of  a 
particular  description  ;  namely,  to  them  who  repent 
and  believe.  All  impenitent,  unbelieving  sinners^ 
dying  in  this  character,  are  by  the  gospel,  express- 
ly excluded  from  salvation ;  and  will  finally  receive 
i;iO  more  benefit  from  the  grace  of  God,  and  the  re.^ 
demption  of  Christ,  than  if  grace  had  never  been 
yevealed,  or  a  Saviour  had  never  been  provided. 
Tkoseon  whom  this  blessing  will  ultimately  be 


526  The  Jailor  instructed, 

conferred  are  only  such  as  possess  that  faith,  which 
implies  a  holy  temper,  and  operates  to  a  holy  life. 
What  therefore  sinners  have  to  do,  is  reference  to 
their  salvation,  respects  only  their  obtaining  that 
faith,  to  which  salvation  is  promised.  And,  in  this 
view,  their  doings  are  of  great  importance. 

It  is  God,  who  has  proposed  to  us  the  object^  and 
given  to  us  the  means  of  faith.  That  word,  by  the 
hearing  of  which  faith  comes,  is  the  word  of  God. 
It  is  his  Spirit  also,  which  opens  the  heart  to  attend 
to,  and  receive  the  things  which  are  spoken.  Faith, 
therefore,  is  his  gift.  But  then  "  we  receive  the 
Spirit  in  the  hearing  of  the  word  ;"  not  in  the  ne- 
glect of  it.  When  the  Apostles  directed  the  jailor 
to  believe  in  Jesus  Christ,  they,  knowing  that  faith 
came  by  hearing,  ''  spake  the  word  of  the  Lord  to 
him,  and  to  all  who  were  in  his  house."  If  it  was 
necessary  that  they  should  speak  the  word  to  him, 
it  was  equally  necessary  that  he  should  hear  it. 

So  when  Paul  enquired,  "  Lord,  What  wilt  thoa 
have  me  do?"  The  Lord  answered,  "  Go  into  the 
city,  and  it  shall  be  told  thee,  what  thou  must 
do."  Paul  obeyed;  and  Ananias  was  sent  to  instruct 
him,  and  to  baptise  him  for  the  remission  of  sins. 

Cornelius,  the  Roman  centurion,  was  command- 
ed, by  a  heavenly  messenger,  to  send  for  the  Apos- 
tle Peter,  "  who  would  tell  him  words,  by  which  he 
and  his  house  should  be  saved."  He  obeyed  the 
command,  sent  for  the  Apostle,  and  called  to- 
gether his  friends  to  hear  the  words  which  should  be 
spoken.  Peter  opened  to  them  the  gospel  plan  of 
salvation  ;  and,  *'  while  he  spake,  the  Holy  Ghost 
fell  on  all  them  who  heard  the  word."  Thus  "  God 
gave  to  them  repentance  unto  life." 
But  this  leads  us  to  consider, 

III.  The  answer  which  the  Apostles  returned,  to 
the  jailor's  enquiry.  "  Believe  on  the  Lord  Jesus 
Christ,  and  thou  shalt  be  saved." 


The  Jailor  imtructed,  327 

He  already  believed,  that  there  was  one  God,  the 
rukr  and  judge  of  the  world,  to  whom  he  was  ac- 
eountable  for  his  conduct.  Otherwise  he  would 
have  felt  no  occasion  for  the  enquiry.  The  Apos- 
tles, therefore,  do  r.ot  instruct  him  in  the  great 
principles  of  natural  religion,  as  they  ever  did  those, 
whom  they  found  ignorant  of  them ;  but  the/ 
pointed  out  to  him  a  new  object  of  faith,  even  the 
Lord  Jesus  Christ,  who  was  ordained  of  God  to  be 
the  Saviour  of  men.  "  I'hey  spoke  to  him  the 
word  of  the  Lord."  They  opened  the  plan,  and  stat- 
ed  the  terms  of  salvation,  and  urtyed  his  compliance. 

As  Jesus  Christ  was  sent  of  God  to  declare  di- 
vine truths  to  men,  and  to  execute  the  scheme  of  re- 
demption, which  divine  wisdom  had  contrived,  SD 
he  is  proposed  as  the  immediate  object  of  faith, 
*'  We  bij  hitn  do  believe  in  God." 

Faith  in  Christ  implies  a  rational  assent  to  this 
truth,  that  he  is  a  teacher  and  Saviour  ordained  of 
God  for  men  ;  and  consequently  a  belief  of  all  that 
he  has  commanded  and  taught.  Thus  faith  is  often 
described  in  the  gospel.  This  was  the  faith  of  the 
disciples.—"  We  believe,  and  are  sure,  that  thoa 
art  tlie  Christ,  the  Son  of  the  living  God."  This 
was  Martha's  faith. — "  Lord,  I  believe  that  thou  art 
the  Christ,  the  Son  of  God,  who  should  come  into 
the  world."  This  was  the  faith  of  the  Ethiopian 
officer.—"  I  believe  that  Christ  is  the  Son  of  God.'^ 
Faith  is  sometimes  expressed  by  different,  but  e- 
^uivalent  phrases  ;  as  a  belief  that  "  God  raised 
Jesus  from  the  dead"—"  that  God  sent  him  into 
the  world."— "  that  he  is  a  teacher  come  from 
God." 

This  assent  must  be  the  result  of  rational  convic- 
tion. We  are  no  more  to  believe  without  evidence, 
than  to  disbelieve  against  evidence.  The  latter  is 
obstinacy  ;  the  former  is  rashness.  The  christian 
fiiust  be  ready  to  give  to  every  one  a  reason  of  the 


32^  ^rhe  Jailor  tnstructea, 

fcopc  which  is  in  him.  The  miracles  of  Christ  wi^re 
performed  in  the  presence  of  his  disciples,  "  that 
they  might  believe  in  him,  and  that  believing  they 
might  have  life  through  his  name."  When  he  had 
given  Thomas  fall  proof  of  his  resurrection  he  said 
to  him,    "  Be   not   faithless,    but   believing." 

Now  if  we  believe,  on  good  evidence,  that  Jesus 
Is  the  Son  of  God,  and  a  teacher  sent  by  him,  wc 
must  believe  all  his  doctrines  and  precepts,  promises 
and  threatenings,  and  whatsoever  he  has  taught 
either  by  his  own  mouth,  or  the  mouth  of  his  Apos- 
tles ;  for,  being  a  divine  teacher,  hewould  only  bear 
witness  to  the  truth  ;  and  he  would  not  employ 
his  divine  power  in  supporting  the  credit  of  his 
apostles,  if  they  had  deviated  from  his  instructions* 
When,  therefore,  Paul  and  Silas  required  the  jailor 
to  believe  in  Christ,  they  required  him  to  believe 
the  whole  compass  of  the  christian  revelation,  as  far 
as  it  had  been  opened  to  him,  and  to  receive  such  ad-^ 
ditional  instructions  as  should,  on  the  same  autho- 
rity, be  afterward  communicated. 

But  then  the  faith,  to  which  the  promise  of  sal- 
vation is  annexed,  is  not  a  cold  assent  of  the  mind 
to  the  general  truth  of  the  gospel,  and  to  the  parti- 
cular doctrines  contained  in  it ;  but  such  a  belief  as 
includes  correspondent  exercises  and  motions  of 
heart.  It  is  believing  with  the  heart,  and  receiving- 
the  love  of  the  truth.  The  word  of  God  is  said 
"  effectually  to  work  in  them  who  believe." 

Our  belief  of  Christ's  divine  authority  must  be 
accompanied  with  reverence  and  submission.  Our 
belief  of  his  holy  and  perfect  character  must  be  at- 
tended with  love  and  delight.  Our  belief  of  the 
great  things  which  he  has  done  and  suffered  for  us, 
tnust  operate  in  a  way  of  gratitude  and  joy.  Our 
belief  of  his  meritorious  atonement  and  prevalent 
intercession  must  lead  us  to  trust  in  God  through 
him,  and  to  do  all  things  in  his  name.     Our  belief 


llie  Jailor  instructed.  ^2^ 

of  his  sinless  and  amiable  example  must  induce 
us  to  walk  as  he  walked.  So  that  faith,  taken 
in  its  just  latitude  and  extent,  is  nothing  less  than  a 
subjection  of  soul  to  the  whole  gospel  of  Christ. 
It  is  an  unreserved  dedication  of  ourselves  to  his 
service,  and  a  humble  reliance  on  him  for  righteous- 
ncbs  and  strength. 

If  any  now  enquire,  what  they  must  do  to  be  sav- 
ed, here  is  the  answer — "  Believe  on  the  Lord  Jesus 
Christ,  and  ye  shall  be  saved." 

You  will  say,  you  believe  the  gospel  to  be  true. 
Very  well ;  but  if  you  believe  it  to  be  true,  see  that 
your  hearts  and  lives  are  conformed  to  it ;  and  that 
you  act  under  its  influence.  You  believe  that  Jesus 
is  the  Christ,  But  have  you  seen  your  own  sinful- 
ness, the  justice  of  the  law  which  condemns  you,  and 
your  incapacity  to  rescue  yourselves  from  its  awful 
sentence  ? — Is  Christ  precious  to  you  ? — Have  you 
committed  your  souls  to  him  to  be  sanctified  by  his 
spirit,  and  saved  by  his  righteousness  ? — Have  you 
chosen  his  service,  and  do  you  walk  in  imitation  of 
his  life,  and  in  reliance  on  his  grace  ?  By  such  en- 
quiries judge,  whether  you  have  believed  to  the 
saving,  or  only  to  the  deceiving  of  your  souls. 

Whatever  exercises  of  mind  you  have  felt — 
whatever  duties  you  have  done — whatever  means 
you  have  attended  ;  rest  in  nothing  short  of  repent- 
ance toward  God,  and  faith  toward  our  Lord  Jesus 
Christ.     These  are  the  terms  of  salvation. 

If  you  ask,  how  you  shall  obtain  this  faith  ;  the 
Apostle  says,  "  faith  comes  by  hearing."  Hear  the 
word  of  God  with  diligent  attention,  and  give  earn- 
est heed  to  the  things  which  you  hear,  lest,  at  any 
time,  you  should  let  them  slip. 

You  will  say,  "  the  word  avails  nothing  witliout 
the  Spirit."  But  remember,  *'  God  gives  the 
Spirit  in  the  hearing  of  faith.  Pray  always  that  he 
would  fulfil  in  vou  the  work  of  faith  v,ith   power." 

VgL.  H.     '  S  s 


330  The  Jailor  instructed^ 

"  Quench  not ,  the  Spirit."  Abstain  from  those 
things,  which  tend  to  extinguish  his  kindly  influen- 
ces. Give  entertainment  to  the  serious  and  rational 
convictions  excited  in  your  minds.  Seek  the  Lord 
while  he  may  be  found,  and  call  upon  him  while  he 
is  near. 

Some  will  ask  perhaps,  Whether  they  can  expect 
success  in  such  a  use  of  means,  as  any  are  capable 
of  in  their  unregenerate  state  ? — -We  cannot  pro- 
mise men  success  on  any  thing  short  of  a  sincere 
compliance  with  the  gospel.  We  aim,  however,  to 
address  them  according  to  the  different  characters 
in  which  they  appear.  We  would  instruct  the 
ignorant,  alarm  the  thoughtless,  undeceive  the  self- 
confident,  and  encourage  the  desponding,  and  thus 
be  made  all  things  to  all  men,  that  we  may  by  all 
means  save  some.  We  would  place  duty  before  all 
men,  and  urge  it  by  gospel  motives.  We  would 
shew  them  the  impossibility  of  obtaining  salvation 
by  strict  law ;  open  the  plan  of  grace,  and  press 
their  compliance  with  it.  When  we  hear  them 
speaking,  and  see  them  acting  discreetly— when  we 
observe  in  them  an  attention  to  their  religious  ad- 
vantages, and  an  engagedness  in  the  work  of  their 
salvation,  we  hope  they  are  not  far  from  the  king- 
dom of  God.  We  hope,  the  good  work  begun  will 
be  accomplished.  But  we  exhort  them  to  look  to 
themselves,  that  they  lose  not  the  things  which  they 
have  gained.  And  we  solemnly  warn  them,  that  if, 
after  they  have  escaped  the  pollutions  of  the  world 
through  the  knowledge  of  Christ,  they  are  again 
entangled  therein  and  overcome,  the  latter  end  is 
worse  with  them,  than  the  beginning. 


.j\f./\r^^.j\^iSQ '  •  3|5f-**'^</%/^>'~«^%/' 


Micah's  Confidence  and  Disappointment  in  his 
Priests 


"4S-9^^^-^ 


JUDGES  xvii.  13. 

Then  said  Micah,  Now  I  know  that  the  Lord  will  do  me  good, 
seeing  1  have  a  Levite  to  mji  priest. 


G. 


"OD  instituted,  for  the  church  of  Israel, 
a  form  of  worship  adapted  to  their  circumstances, 
and  to  that  age  of  the  world*  Its  peculiar  ordi- 
nances were  designed  to  guard  them  against  the  su- 
perstitions of  the  heathens,  and  to  preserve  them 
from  disunion  among  themselves. 

Before  the  temple  at  Jerusalem  was  built,  God 
appointed,  that  his  tabernacle  should  be  placed  in 
Shiloh,  and  that  the  tribes  should  there  assemble, 
at  the  great  festivals  instituted  in  the  law. 

To  perform  the  common  service  of  the  taberna- 
cle the  tribe  of  Levi  was  separated  ;  and  from  this 
tribe  the  family  of  Aaron  was  selected  for  the  pe- 
culiar duties  of  the  priesthood;  such  as  offering 
sacrifice,  burning  incense,  expounding  the  law^  and 
enquiring  at  the  oracle. 


352  Micah  disappointed. 

The  continued  enjoyment  of  God's  flivour  de- 
pended on  a  faithful  adherence  to  his  histitutions. 

The  Jews,  though  fully  instructed  in  the  true  and 
acceptable  worship  of  God,  soon  began  to  corrupt 
it  by  human  inventions.  Instead  of  assembling  at 
the  place  where  God  had  recorded  his  name,  tliey 
chose  other  places  of  worship  according  to  their 
own  humour.  Instead  of  attending  on  the  ministra- 
tions of  the  orderly  priests,  who  were  set  apart  and 
educated  for  their  office,  they  made  priests  of  the 
lowest  of  the  people.  Instead  of  directing  their  adora- 
tions to  the  one  Supreme  God,  they  worshipped  the 
heathen  deities,  which  were  but  creatures  of  imagin- 
ation, or  senseless  idols  formed  by  art  and  man's 
device. 

The  first  successful  attempt  to  introduce  idolatry 
into  the  church  of  Israel,  is  related  in  the  chapter 
where  our  text  is,  and  in  the  next  following. 
Previous  attempts,  indeed,  had  been  made  ;  but 
those,  being  open  and  publick,  gave  an  alarm,  and 
were  immediately  opposed.  This  was  made  more 
privately,  and  in  a  time  of  political  confusion,, 
whentliere  was  no  king — no  settled  government,  in 
Israel  ;  and  therefore  it  met  with  no  effectual  op- 
position. 

The  idolatry,  which  finally  proved  the  ruin  of  the 
Jews,  began  in  the  house  of  Micah  ;  was  here  car- 
ried on  by  a  vagrant  Levite ;  from  hence  it  was 
transferred  to  the  tribe  of  Dan  ;  and  tliere  it  con- 
tinued, until  the  ark  of  God  was  taken  by  die  Phil- 
istines, and  the  tabernacle  removed  from  Shiloh. 
After  this,  it  was  for  a  time  suppressed  ;  but  in  the 
reign  of  Jeroboam,  it  was  agaiti  revived,  and  was 
never  wholly  and  finally  extirpated  until  the  Baby- 
Ionian  captivity. 

This  Micah  was  of  Mount  Ephraim.  He  lived 
in  the  same  house  with  his  mother,  who  probably 
was  a  widow.    She  had,  by  some  means,  collected  a 


Micah  disappointed  3.:}  ''- 

quantity  of  silver,  which  Micah  stolf^  fiom  her. 
Vexed  at  her  loss,  she  uttered  such  dreadful  inj- 
precations  as  frightened  him  into  a  confeiivsion  of  the 
theft,  and  restitution  of  the  silver. 

The  fond  mother  now  blesses  her  son,  and  says, 
"  This  silver  I  had  wholly  dedicated  to  the  Lord, 
to  JEHOVAH,  for  my  son,  to  make  a  graven  image 
and  a  molten  image."  She  did  not  intend  to  renounce 
the  God  of  Israel ;  but  to  worship  him  by  an  image, 
which  she  considered  as  having  the  divine  presence 
residing  in  it.  This,"  though  not  the  grossest  kind 
of  idolatry,  yet  was  an  impious  degradation  of  the 
glory,  and  a  vile  corruption  of  the  worship  of  that 
infinite  and  invisible  Spirit,  of  whom  there  can  be 
no  corporeal  similitude.  And  it  naturally  led  to 
still  more  gross  superstition.  When  men  begin  to 
depart  from  God,  they  can  prescribe  to  themselves 
no  bounds.  They  know  not  how  far  they  shall 
wander,  where  they  shall  make  a  stand,  nor  how 
they  shall  return.  God  has  instituted  the  order  of 
his  house.  If  forsaking  this,  we  follow  our  own  in- 
ventions, we  shall  soon  fall  under  the  power  of  a 
wild  imagination,  and  become  subject  to  the  influ- 
ence of  infernal  artifice  ;  and  there  is  but  a  pre- 
carious hope,  that  we  shall  recover  ourselves  out  of 
the  snare. 

Micah  agreed  to  his  mother's  proposal.  The 
silver  was  given  to  an  artificer,  who  made  thereof  a 
molten,  and  a  graven  image.  These  Micah  placed 
in  his  house.  He  then  made  an  cphod  in  imitation 
of  the  pontifical  vestments,  and  ifcrf.'/;/!i/72  in  resem- 
blance of  the  urim  and  thummim  ;  and  he  con- 
secrated one  of  his  sons  for  a  family  priest.  Well 
pleased,  no  doubt,  he  was  with  this  fine  device. 
He  had  not  renounced  the  God  of  Israel :  He  had 
only  contrived  to  pay  him  an  easy  service.  He 
should  be  excused  from  the  trouble  of  going  to 
Shiloh,  and  attending  at  the  tabernacle,  lor  he  hud 


334  Micah  disappointed. 

gods  and  a  pi  iest  in  his  house.  It  appears,  from 
the  next  chapter ;  that  his  neighbours  were  drawn 
into  the  same  superstition  ;  and  neglecting  the  in- 
stituted worship  of  the  sanctuary,  they  attended  on 
the  ministrations  of  this  new  fangled  priest. 

Some  time  after  this,  a  young  man,  who,  by  his 
father's  side,  was  a  Levite,  wandering  about  for 
employment,  or  perhaps  for  an  easier  subsistence, 
came  to  the  house  of  Micah.  In  those  days  of  an- 
archy, the  Levites  were  probably  neglected  ;  and 
this  youth,  quitting  the  service  of  the  tabernacle, 
travelled  the  country  in  quest  of  a  better  livelihood. 
Micah  enquired,  who  and  whence  he  was  ;  and, 
learning  that  he  was  a  Levite,  he  invited  him  to  of- 
ficiate in  his  house,  as  a  priest.  For  this  service  he 
promised  him  food  and  raiment,  and  ten  shekels  of 
silver  by  the  year.  "  And  the  Levite  was  content 
to  dwell  with  the  man,  and  he  became  unto  him  as 
one  of  his  sens  ;  and  Micah  consecrated  the  Levite, 
who  became  his  priest.'^ — "Now,"  says  he,  "I 
knmu  that  the  Lord  will  do  me  good,  seeing  I  have  a 
Levite  to  my  priest." 

This  Levite  however,  had  no  better  right  to  the 
priesthood  than  Micah's  son  ;  for  by  di^'ine  in- 
stitution, tliis  office  was  confined  to  Aaron's  family. 
It  was  an  impious  presumption  in  Micah  to  attempt 
the  consecration  of  a  priest,  and  in  the  Levite  to  ac- 
cept it  from  his  hands.  This  service  belonged  not 
to  every  man  ;  but  was  assigned  to  the  priests  them- 
selves. And  indeed,  if  the  Levite  had  been  of  the 
priestly  order,  and  regularly  consecrated,  he  was 
still  grossly  impious  in  favouring  Micah's  super- 
stition, and  in  encouraging  his  separation  from  the 
appointed  place,  and  instituted  form  of  divine 
worship. 

But  his  motive  v^as  to  obtain  a  subsistence. 
Little  enco!iraL';ement  had  he  hitherto  found  in  his 
excursions.    A  rnaintenance  is  now  oflered.   Rather 


Jilteak  disappointed,  535 

than  forego  the  advantage,  he  will  alter  his  religion, 
and  comply  with  the  humour  of  the  man,  on  whom 
he  is  dependent. 

Of  the  same  complexion  were  Jeroboam's  priests. 
When  the  king  erected  his  golden  calves  in  Dan 
and  Bethel,  the  orderly  priests  and  Levites  forsook 
him.  They  refused  to  assist  in  his  idolatrous  wor- 
ship. He,  therefore,  made  priests  of  the  lowest  of 
the  people,  who,  being  in  needy  circumstances, 
readily  accepted  the  appointment,  to  secure  for 
themselves  a  subsistence. 

These  idolatrous  priests,  and  the  false  prophets 
who  acted  in  concert  with  them,  and  the  rulers  who 
patronized  them,  are  the  men  so  often  condemned, 
in  the  writings  of  the  prophets,  as  devoted  to  world- 
ly gain.     "  The  heads  judge  for  reward,  and  the 
priests  teach  for  hire,  and  the  prophets  divine  for 
money."     The  regular,  standing  priests  are  not  the 
persons  here  intended  ;  for  they  had  no  occasion  to 
teach  for  hire :  A  stated  provision  was  by  the  devine 
law  made  for  them.     But  the  idolatrous  priests, 
who  went  about  to  make  divisions  in  God's  church, 
and  to  corrupt  men  from  the  purity  of  his  worship, 
these  "  taught  for  hire."     "  They  loved  gifts,  fol- 
lowed after  rev/ards,  and  cried.  Give  t/e." — "  They 
looked  to  their  way,  every  one  for  his  gain  from  his 
quarter." — They  were  blind  watchmen ;  shepherds 
ivho  could  not  understand  ;  they  rejected  knowl- 
edge,  and  forgot  the  law."—"  Thcv-  ate  up  the 
sins,  and  set  their  hearts  on  the  inic[!iities  of  the 
people."     They  lived  on  the  sin  offerings  of  the 
people  ;  and  took  pleasure  in  tiieir  transgressions, 
because  the  more  transgressions  among  the  people, 
the  more  sin  offerings  for  the  priests  to  consume. 
Therefore  God  says,  "  He  would  reject  them  from 
being  priests" — would  disown  them  in  their  as- 
sumed, but  prostituted  character. 


336  ]\rtcah  disappointed. 

They,  who,  accordhig  to  God's  institution,  min- 
istered at  the  altar,  had  a  right  to  partake  of  the  al- 
tar. And  so  still,  they  who  preach  the  gospel,  have 
a  right  to  live  of  the  gospel.  But  the  man  who  de- 
sires to  be  put  into  the  priest's  office,  only  that  he 
may  get  a  piece  of  silver,  and  eat  a  morsel  of  bread, 
is  unworthy  of  the  trust ;  "  for,  for  a  piece  of  bread, 
that  man  will  transgress."  On  the  same  motive,  on 
which  he  accepted,  he  will  profane,  or  desert  his 
office. 

This  Levite  was  a  transient  person ;  he  came  from 
51  distance  ;  he  had  nothing,  but  his  own  word,  to 
recommend  him.  Micah  took  him  into  his  service, 
with  hasty  and  implicit  confidence,  and  without  prop- 
er information  ;  and  no  wonder  if  he  was  deceived. 

*'  I  know,"  says  he,  "  that  the  Lord  will  do  me 
good,  because  I  have  a  Levite  to  my  priest.'*  Poor, 
deludlfd  man !  If  Aaron  or  Samuel  l>ad  been  his 
priest,  he  was  not  to  hope  that  the  Lord  would  do 
him  good,  unless  he  attended  to  his  own  duty. 
*'  Let  no  man  glory  in  man,"  says  the  apostle  ; 
*'  for,  Who  is  Paul,  or  who  is  ApoUos,  but  min- 
isters, by  v/hom  yc  believed,  even  as  the  Lord  gave 
to  every  man  ?" 

Some  promise  themselves  much  good,  because 
they  worship  God  in  such  a  place,  and  hear  such 
kind  of  preaching  :  But  they  should  remember, 
tliat  all  things  are  of  God  :  that  the  best  ministers 
are  instruments  in  his  hands  ;  that  God  will  then  do 
them  good,  when  they  strictly  conform  to  his  in- 
stitutions, humbly  rely  on  his  grace,  and  seek  his 
blessing  in  the  way  which  he  has  appointed. 

Had  Micah  considered,  that  he  had  forsaken 
God's  tabernacle — had  corrupted  the  purity  of  di- 
vine worship — had  chosen  for  his  priest  a  man  un- 
authorised and  unrecommended — had  taken  him 
implicitly,  and  cowsecrated  hiin  presumptuously, 
he  must  have  seen,  that  God  would  not  do  him  good 


Micah  disappointed,  537 

i)t  all  the  more  for  his  having  this  man  to  his  priest. 
If  we  are  dependent  on  God  for  the  good  vvhieh  we 
desire,  ^ve  must  seek  it  of  him  in  the  manner  which 
he  prescribes. 

Let  us  pursue  our  story  a  little  fiirther,  thwit  we 
may  learn  how  far  Micali's  expectations  were  an- 
swered. 

The  tribe  of  Danites,  being  straitened  in  their  in- 
heritance, sent  five  men  to  explore  the  country  for  a 
new  plantation.  These  messengers,  in  their  jour- 
ney, came  to  Mount  Ephraim,  and,  lodging  near 
Micah's  house,  they  heard  the  voice  of  the  young 
Levite  ;  probably  as  he  was  performing  religious 
service  ;  and  they  immediately  recollected  him  ; 
for  as  he  had  lived  a  vagrant  life,  they,  perhaps,  had 
heard  him  hold  forth  before.  They  turned  in  to  see 
him  ;  and,  finding,  that  he  had  commenced  a  priest, 
was  dressed  in  the  pontifical  robes,  and  furnished 
with  images  and  teraphim,  they  informed  him  of 
the  object  of  their  expedition,  and  desired  him  to 
enquire  of  God  concerning  their  success.  Lost  to 
all  sense  of  piety,  he,  after  a  formal  pretence  of  con- 
sulting the  oracle,  answered,  "  Go  in  peace ;  before 
the  Lord  is  your  way."  As  he  had  assumed  the 
office  and  habiliments  of  the  priesthood,  he  would 
decline  no  part  of  the  sacred  function,  lest  he  should 
baulk  his  cmploj'crs,  and  lose  credit  with  his 
patron. 

High  pretensions  to  divine  intercourse,  to  vis- 
ions, illuminations,  supernatural  discoveries,  and 
heavenly  directions,  are  coitjimon  with  impostors  : 
Thus  they  deceive  the  hearts  of  the  simple,  beguile 
unstable  souls,  and  draw  away  disciples  after 
them. 

One  sinner  destroys  much  good,  and  more  in 
proportion  to  the  publicity  of  the  character  in  which 
he  acts.  Tliis  dishonest  Levite,  ofliciating  as  an 
idolatrous  priest,  corrupted  the  religion  of  all  around 

Voj.  If.  T  t 


oJi 


Mkah  disappointed. 


liim.  He  collected  a  considerable  number  of  peo- 
ple in  the  vicinity  to  attend  on  his  ministry.  Some 
it  is  probable,  were  captivated  by  the  novelty  of 
his  ceremonies — some  might  be  pleased  with  the 
idea  of  having  a  priest  so  near  them — some  perhaps 
admired  his  great  sanctity  and  indifference  to  the 
world  ;  for  he  had  orJy  his  victuals  and  clothes,  and 
ten  shekels  by  the  year  ;  and  Micah  paid  him  l>11 
this — And  he  might  also  have  some  popular  talents  : 
He  seems  to  have  had  a  strong  and  vehement  utter- 
ance, and  a  peculiar  tone  of  voice.  For  the  Danites 
heard  and  recognised  him  as  they  passed  along  in 
the  street.    ,It  is  said,   "  They  knew  his  voice." 

These  adventurers,  having  searched  the  land 
whither  they  were  sent,  returned  with  a  favourable 
account,  which  encouraged  the  tribe  to  begin  a 
plantation  there.  For  this  purpose,  there  were  rais- 
ed six  hundred  men  in  arms,  who,  conducted  by 
the  five  spies,  marched  through  the  village,  where 
Micah  lived;  and,  being  informed  of  the  silver 
images,  and  other  religious  utensils  in  his  house, 
they  concerted  a  scheme  to  rob  it.  The  armed 
men,  drawn  up  at  the  gate,  sent  in  the  five  spies, 
who,  being  considered  as  friends,  M'ere  received 
without  suspicion.  They  immediately  took  the 
images,  ephod  and  tcraphim,  and  carried  them  out 
to  their  brethren  at  the  gate.  The  priest,  surprised 
at  the  freedom  of  his  old  friends,  began  to  expostu- 
late. But  they  soon  satisfied  him.  "  Hold  thy 
peace  ;"  say  they,  "  lay  thy  hand  on  thy  mouth  ; 
go  with  us,  and  be  to  us  a  father  and  a  priest.  Is 
it  better  for  thee  to  be  a  priest  unto  the  house  of  one 
man  ;  or  that  thou  be  a  priest  unto  a  tribe  and  fami- 
ly in  Israel?" — ''And  the  priest's  heart  was  glad  : 
He  took  the  ephod,  teraphim  and  images,  and  went 
away  in  the  midst  of  the  people." 

This  is  that  priest,  for  whose  sake,  Micah  ktiexv^ 
the  Lord  would  do  him  good  ! 


Micah  disappointed.  339 

When  the  Young  man  was  wandering  about  for 
a  subsistence,  he  thought  a  little  would  suffice  him. 
His  food  and  raiment,  with  a  few  shekels  for  con- 
tingencies, he  esteemed  a  decent  provision  ;  and  at 
first  "  he  was  content."  But  when  he  found  that 
lie  grew  more  inij^ortant,  he  began  to  aspire  after 
greater  things.  To  be  a  priest  in  a  small  village, 
on  a  moderate  maintenance,  and  lor  this  to  be  de- 
pendent on  a  single  man,  was  now  too  humiliating. 
As  soon  as  he  heard  the  proposal  of  an  advantageous 
translation,  "  his  heart  was  glad."  He  accepted 
the  offer  ^vithout  hesitation  ;  and  into  his  own  hal- 
lowed hands  he  received  the  sacred  images,  which 
liad  been  violently  taken  out  of  Micah's  chapel,  and 
bare  them  triumphantly  away  in  the  midst  of  the 
armed  ruffians. 

These  Danites  soon  built  a  city  on  their  new  plan- 
tation -,  here  they  set  up  their  stolen  images ;  this 
Levite  became  their  priest,  and  his  sons  succeeded 
him. 

In  vain  IMicah  collected  his  neighbours,  and  pur- 
sues the  robbers.  In  vain  he  exclaims,  "  Ye  have 
taken  away  my  gods  ^^md  the  priest  ;  and,  What 
have  I  more  ?"  They  answered,  "  Let  not  thy 
voice  be  heard  among  us,  lest  angry  fellows  run 
upon  thee,  and  thou  lose  thy  life." — "  When  he  saw 
tliat  they  were  too  strong  for  him,  he  turned  and 
went  back  to  liis  house."  And  glad  he  was  to  es- 
cape so. 

What  thinks  Micah  now  of  his  vagrant  priest  ? — 
As  heavenly  and  disinterested  as  he  was,  he  could 
leave  his  small  charge  for  a  more  lucrative  settle- 
ment. 

Perh.aps  he  thought,  that  his  abilities  were  here 
too  much  confiiied,  and  that  his  labours  would  be 
more  useful  in  a  larger  sphere.  But  coidd  he,  on 
this  principle,  be  justiUed  in  joining  to  rob  hi? 
patron's  chapel. 


540  Micah  disappointed. 

Though  he  pro^v  ssed  to  enjoy  a  heavenly  inter- 
course, and  to  receive  divide  responses,  yet,  in  this 
case,  he  jiever  asked  counsel  of  God  or  man.  The 
call  was  clear — there  was  no  room  to  deliberate — a 
richer  living  presented  itself,  and  his  former  con- 
tract was  at  end. 

Micah  must,  by  this  time  be  ashamed  of  his  rash 
confidence  in  a  stranger. 

Leaving  him  now  to  his  own  reflections,  we  will 
animadvert,  a  moment,  on  these  Danites. 

Being  about  to  form  a  new  settlement,  they  de- 
termined to  have  some  kind  of  religious  worship  a- 
mong  them.  Whether  it  was  rational,  or  idolatrous 
— instituted  by  God,  or  invented  by  man,  they  were 
not  solicitous  ;  but  some  form  or  other  they  would 
have. 

They  seem  to  have  been  but  an  ignorant  collec- 
tion. They  probably  had  neglected  the  stated  v/or- 
ship  of  God  in  Shiloh,  and  hence  were  more  easily 
seduced  to  idolatry.  None  are  so  liable  to  error  and 
delusion,  as  they  who  despise  the  orders  of  God's 
house.  Among  these  you  will  always  see  impos^ 
tors  the  most  busy  and  the  most  successful.  They 
seldom  practise  their  arts  on  those,  who  by  reason 
of  use  have  their  senses  exercised  to  discern  both 
good  and  evil.  That  christians  may  hold  f.ist  their 
profession  without  vVavering,  the  Apostle  advises, 
that  they  forsake  not  the  assembling  of  themselves 
together. 

These  Danites,  in  their  zeal  for  religion,  robbed 
Micah 's  chapel,  and  seduced  his  chaplain  ;  and, 
when  he  complained  of  the  wrong,  they  threatened 
his  life.  Did  they  think,  that  God  was  pleased  on- 
ly with  external  forms — that  he  had  no  regard  to 
justice,  truth  and  mercy  ? — We  condesnn  their  con- 
duct. But  is  there  nothing  like  it  to  be  seen  a- 
mong  cliiibtiaDS  ?— If  we  tear  in  pieces  one  church 


M'lcah  disappointed  341 

in  order  to  build  up  another — if  we  cause  divisions 
and  separations  in  one  religious  society  in  order  to 
collect  out  of  it  another  of  our  own  complexion 
and  denomination,  when,  at  the  same  time,  we  pro- 
fess substantially  to  agree  in  doctrine  and  practice 
with  the  society,  which  we  thus  disturb  ;  we  act 
precisely  in  tiie  spirit  of  these  Danites,  who  robbed 
Micah's  chapel,  that  they  migh'.  furnish  their  own  ; 
stole  his  image,  that  they  might  worship  it  them- 
selves, and  enticed  away  his  priest,  that  they  might 
enjoy  his  ministrations. 

Religion  is  a  matter  of  most  serious  importance, 
and  we  are  to  act  in  it  with  engagedness  and  zeal. 
But  it  is  a  reasonable,  selfconsistent  service,,  and  our 
zeal  must  be  honest  and  peaceable.  We  may  no 
more  lie  to  make  God's  truth  and  glory  abound, 
than  to  make  our  own  wealth  and  honour  abound. 
He  hates  robber}^  as  much  for  an  offering  on  his  al- 
tar, as  for  an  offering  at  the  shrine  of  ambition  and 
avarice.  If  fraud  and  artifice,  duplicity  and  injus- 
tice are  criminal  in  their  nature,  \\c  cannot  change 
their  nature  by  applying  them  to  a  godly  design. 

The  substance  of  relis^ion  consists  in  rie-hteous- 
ness,  mercy,  truth  and  the  love  of  God.  To  promote 
these,  is  the  proper  use  of  all  instituted  forms  of 
worship.  If  v/e  maintain  our  favorite  forms  at  the 
expense  of  real  virtues,  '^ve  invert  the  order  of 
things ;  our  devotion  becomes  superstition,  and  our 
religious  worship  resembles  the  idolatry  of  the 
Danites. 

We  see,  in  the  case  before  us,  the  importance  of 
a  strict  adherence  to  the  order  of  God's  house. 
When  once  we  depart  from  this,  we  know  not  how 
far  we  shall  run,  nor  hovr  many  we  shall  draw  along 
with  us. 

Let  us  oiily  consider,  how  idolatry  began  and 
spread  m  the  land  of  Israel.     It  v^-as  first  suggested 


542  Jlfica/i  disafj pointed. 

b}^  a  woman  to  her  son.  He  set  it  up  in  his  ou  li 
house,  and  withdrew  from  the  tabernacle  of  God. 
After  a  while  lie  called  in  a  straggling  Levite  and 
consecrated  him  for  a  priest.  By  the  influence  of 
this  unprincipled  Levite  the  flmiilies  in  tlie  vicinity 
were  corrupted.  B>  and  by  th=e  man  carried  his 
idols  and  superstition  into  the  tribe  of  Dan.  There 
they  continued  for  a  number  of  years,  even  all  the 
time  that  the  house  ofGodwasin  Shiloh.  After  idol- 
atry seemed  to  be  suppressed,  there  was  still  in  this 
tribe,  an  inclination  to  favour  it.  \Vhen  Jeroboam 
set  up  his  golden  calves,  he  placed  one  in  Dan,  as 
the  tribe  which  would  most  readily  receive  it.  Dan, 
in  allusion  to  the  old  serpent,  who  brought  sin  into 
the  world,  is  called  "  a  serpent  in  the  wa)-,  and  an 
adder  in  the  path,  which  biteih  the  horse'^s  heels,  so 
that  his  rider  f;>lleth  backward."  This  revolt  proved 
the  ruin  of  the  nation.  No  warnings  of  the  ])iopl\ets, 
or  judgments  of  heaven  would  reclaiai  them,  until 
they  were  given  up  to  a  captivity  of  seventy  years. 

As  the  tribe  of  Dan  had  the  principal  influence  in 
the  introduction  and  sii;  ^port   of  idolatry   in   the        J 
earthly  Canaan,  so  vvlien  the  hundred  and  forty  and        ' 
four  thousand  were  scaled  out   of  the  tribes  of  Is- 
rael, as  heirs  of  the  heavenly  Canaan,  this  tribe  was 
utterly  excluded. 

Who  would  have  expected  such,  lasting  and 
extensive  mischief  from  an  error,  which  began  in 
a  private  family,  and  was  suggested  by  an  obscure 
woiTjan  ? 

Important  is  tlie  Apostle's  caution  to  the  Hebrews 
— "  Look  diligently,  lest  any  man  fail  of  the  grace 
of  God,  lest  any  root  of  l>itterness  springing  up  trou- 
ble you,  and  thereby  many  be  defiled." 

Never  let  us  venture  to  violate  the  plain  institu- 
tions of  God,  nor  to  substitute  in  their  place  the  in- 
ventions of  men.  We  are  only  then  to  hope  for  his 
blessing,   when  we  seek   it  in  the  way  of  his  ap- 


Micah  disappointed.  3i3 

pointment.  If  we  attempt  innovations  in  the  order 
cf  his  house,  the  p;uilt  beajins  with  us,  but  the 
niischief  may  spread  wide,  and  lafjt  long.  It  is 
dana.erous  to  make  new  experiments  in  rehgion. 

Vv'e  find  ourselves,  perliaps,  agreeably  entertain- 
ed, and  think  we  are  greatly  edilied,  by  attending 
on  some  new  and  transient  preacher,  who  assumes 
a  new  name,  exhibits  some  nev/  forms,  and  appears 
chiefly  on  days  which  God  has  not  sequestered  for 
hib  worship.  But  let  us  not  mistake  the  mere  e- 
motions  of  passion  for  godly  edinciition.  The  nov- 
elty of  the  scene  may  move  us  for  a  time,  but  when 
tlie  scei.e  is  familiarized,  the  emotion  will  subside. 

We  are  never  to  look  for  spiritual  advantage  in  a 
departure  from  God's  appointments. 

When  our  hearts  arc  formed  to  the  love  of  holi- 
ness, and  our  lives  are  filled  with  good  works,  then 
may  we  conclude,  that  we  are  really  edified  :  And 
this  edification  comes  by  attendance  on  God's  in- 
stitutions. Clirist  has  given  pastors  and  teachers 
for  the  perfecting  of  his  saints,  and.  the  edifying  of 
his  church.  And  it  is  by  attending  on  their  min- 
istry, that  Vv'e  make  increase  to-the  edifying  of  our- 
selves in  love.  If  we  disturb  the  peace,  and  break 
tb.e  unity  of  his  cliurch,  in  order  to  our  personal  e- 
dlHcation,  we  mistake  the  means,  arid  sjiali  miss  of 
the  end.  ChrL^tians  are  a  mutual  comfort,  when 
they  are  fellow  workers  to  the  kingdom  of  God  ; 
therefore  study  the  things  which  make  inr  peace, 
and  ihe  things 'therewith  you  may  cvlir;,-  one  an- 
oiiier. 


SERMON    XXVI. 


Premature  Judging  forh'iddctu 

1  CORINTHIANS  iv.  5. 
Judgt  nothing  before  the  lime,  till  the  Lord  come. 

Jl  ROM  the  connexion  in  which  these 
words  stand,  it  is  evident,  that  the  Apostle  has  ref- 
erence to  our  judging  other  men's  spiritual  con- 
dition. 

He  wishes,  that  he  mav  stand  well  in  the  charity 
of  the  Corinthians,  as  a  faithful  steward  of  the  mys- 
teries of  God;  but  he  desires  them  not  to  judge 
peremptorily  in  his  case,  or  in  any  case  of  the  like 
nature.  For  a  man's  sincerity  is  a  matter  of  such 
secrecy  and  importance,  that  he  should  be  cautions 
and  diffident  in  judging  even  himself.  But  Christ 
will  come  to  judgment  ;  and  then  shall  every  man, 
who  has  been  faithful,  have  praise  of  him.  There 
fore,  says  he,  ''judge  nothing  before  the  time,  till 
tlic  Lord  come." 

The  Apostle  here  teaches  us,  that  all  pretension:> 
to  a  certain  knowledge  of  other  men's  sincerity  m 
fcligicn,  are  rash  and  unwarrantable. 


^rematurs  Judging  forbidden,  345 

An  observation  or  two  will  be  necessary  to  a  clear 
statement  of  this  doctrine. 

I  would  observe,  iirst,  that  we  are  in  some  cases 
more  competent  judges  of  x\\<:'wickednesSy  than  in 
any  case,  wc  are,  of  the  goodness  of  men's  hearts. 

The  open,  customary  practice  of  any  vice  is  a 
decisive  evidence  of  inward  reigning  corruption* 
Particular  acts  of  sin  are  incident  to  good  men. 
But  the  habitual  indulgence  of  sin  is  characteristic 
of  the  wicked  only.  "  Some  men's  sins  are  open  be- 
forehand, going  before  to  judgment ;  and  some 
men  they  follow  after."  When  Simon  the  sorcerer 
proposed  to  purchase  with  money  the  miraculous 
gifts  of  the  holy  Ghost,  that  he  might  make  gain  by 
trafficking  in  them,  it  was  no  rashness  in  Peter  to 
say,  "  I  perceive  that  thou  art  in  the  bond  of  ini- 
quity." This  was  a  plain  case ;  and  there  may  be 
other  cases  as  plain. 

But  then,  on  the  other  hand,  we  cannot  with 
equal  certainty  pronounce  any  man  to  be  holy  ;  for 
worldly  motives  may  operate  on  corriipt  hearts  to 
produce  the  external  appearance  of  holiness.  Hence 
we  arc  more  capable  of  judging  some  men  to  be 
sinners^  than  we  are  of  judging  any  men  to  be 
saints. 

I  would  observe,  secondly.  That  though  we  can- 
not absolutely  determine  any  man's  godly  sincerity, 
yet  we  may  form  such  a  charitable  judgment  con- 
cerning our  fellow  christians,  as  is  sufficient  to  re- 
ligious communion. 

We  may  have  diffi^irent  degrees  of  evidence  in 
favour  of  different  persons,  arising  from  their  differ- 
ent attainments,  or  from  our  different  acquaintance 
with  them.  But  our  judgment  must  always  incline 
to  the  favourable  side.  We  are  to  condemn  no 
man  as  a  sinner,  till  we  have  positive  evidence,  that 
he  is  such.  We  are  to  hope  every  man  a  saint,  till- 
we  have  conclusive  evidence,  that  he  is  not  such* 
Vol.  IL  U  u 


346  Premature  Judging  forbidden. 

It  is  always  safer  to  err  on  the  candid,  than  on  the 
censorious  part.     If  there  be  a  good  profession,  and      | 
nothing  to  contradict  that  profession,  we  have  no 
warrant  to  condemn  men  as  sinners,  or  exclude: 
them  from  our  charitable  hopes. 

Having  stated  the  doctrine  in  the  text,  we  shall 
now  adduce  our  arguments  in  support  of  it. 

1.  The  knowledge  of  men's  hearts  is  God'' s  pre- 
rogative. 

This  God  assumes  to  himself.  "  I  the  Lord 
search  the  hearts  ;  I  try  the  reins  of  the  children  of 
men" — "  All  the  churches  shall  know,  that  I  am  he, 
who  search  the  reins  and  the  heart."  This  Solomon 
ascribes  to  him  exclusively  of  all  others.  "  Thou, 
even  thou  only  knowest  the  hearts  of  all  the  children 
of  men."  It  is  on  this  ground,  that  the  Apostle 
cautions  us  not  to  judge  any  thing  before  the  time. 
*'  The  Lord  will  come,  and  bring  to  light  the  hidden 
things  of  darkness,  and  make  manifest  the  counsels 
of  the  heart."  Since  the  scripture  acknowledges  the 
judgment  of  the  heart  as  belonging  exclusively  to 
God  ;  for  us  to  assume  it,  is  to  invade  his  throne. 

2.  It  is  no  easy  matter  for  men  to  know  their 
own  hearts. 

"  The  heart  is  deceitful  above  all  things,  and  des- 
perately wicked  ;  who  can  know  it  ?"  There  are  in 
the  human  heart  so  many  delusive  appearances, 
■which  flatter  its  natural  vanity — so  many  evil  dis- 
positions, which  lie  dormant,  till  a  suitable  tempta- 
tion calls  them  into  action — so  many  unworthy 
motives,  which  work  insensibly — so  many  arts  of 
selfimposition,  that  "  he  who  hastily  trusts  his  own 
heart,  is  a  fool."  The  Apostle  says,  "  I  judge  not 
my  own  self;  for  though  I  know  nothing  by  myself, 
yet  am  I  not  hereby  justified,  for  he  that  judgeth 
me,  is  the  Lord." 

We  are  cautioned  not  to  deceive  ourselves,  nor 
to  be  deceived.     We  are  exhorted  to  fear,  lest  we 


Premature  Judging  Jl^rbidden.  347 

seem  to  come  short  of  the  promised  rest — to  ex- 
amine ourselves  whether  we  be  in  the  faith — to  give 
diHgence  to  the  full  assurance  of  hope  to  the  end. 
We  are  warned,  that  there  is  such  a  case,  as  a  man's 
seeming  to  himself  to  be  something,  when  he  is 
nothing  ;  and  seeming  to  be  religious,  when  all  his 
religion  is  vain.  Impressed  with  a  sense  of  the 
deceitfulness  of  the  heart,  David  prays,  "  Who  can 
understand  his  errors?  Cleanse  thou  me  from  secret 
faults."  "  Search  me,  O  God,  and  know  my  heart, 
prove  me  and  know  my  thoughts.  See  if  there  be 
any  wicked  way  in  me,  and  lead  me  in  the  way  ever- 
lasting." 

If  there  be  need  of  so  much  examination,  watch- 
fulness, diligence,  experience  and  observation,  in 
order  to  form  a  satisfactory  judgment  of  our  own 
character,  how  shall  we  know  the  sincerity  of  others? 
We  can  look  into  our  own  hearts  directly.  Into 
the  hearts  of  others  we  can  look  only  circuitously. 

This  leads  m.e  to  say, 

3.  We  can  judge  the  hearts  of  others  only  by 
external  indications. 

James  says,  "  I  will  shew  my  faith  by  my  works." 
In  conversing  with  a  friend  we  may  be  much  pleas- 
ed with  his  doctrinal  knowledge,  religious  sen- 
timents, and  professed  experience  of  the  power  of 
godliness,  and  may  entertain  a  very  favorable  o- 
pinion  of  his  character.  His  profession  however,  is 
but  external  evidence.  It  gives  us  hope  of  his  pie- 
ty ;  but  it  can  go  no  further.  We  know  not,  but 
he  aims  to  deceive  us,  or  may  be  deceived  himself. 

Such  works  as  are  the  proper  fruits  of  faith  are 
more  solid  evidence  ;  for  in  these  there  is  less  room 
for  dissimulation.  But  we  may  misjudge  even 
here  ;  for  it  is  but  a  small  part  of  any  man's  life, 
which  falls  under  our  observation.  The  more 
secret,  which  are  the  more  numerous  parts  of  it, 
escape  our  notice.    W^e  may  see  many  good  actions 


348  Premature  Judging  forbidden. 

done  by  him  ;  but  we  see  not  the  motives,  tempens 
and  ends  which  govern  him.  After  all  that  we 
hear  him  say,  or  see  him  do,  we  can  form  only  a 
charitable  opinion  of  his  real  character. 

4.  The  scripture  gives  us  many  instances  of  the 
uncertainty  of  human  judgment  in  the  matter 
under  consideration.  I  shall  mention  only  two ; 
one  to  shew  that  christians  of  distinguished  charac- 
ter have  had  great  confidence  in  a  very  bad  man  ; 
the  other  to  shew,  that  such  christians  have  had 
great  diffidence  of  a  very  good  man. 

Judas,  who  was  one  of  Christ's  twelve  disciples, 
was  in  high  estimation  among  his  brethren.  He 
was  sent  forth  with  them  to  preach  the  kingdom  of 
God  and  to  work  miracles.  By  his  fair  appearance 
and  agreeable  behaviour,  he  obtained  a  great  share  in 
their  confidence.  They  made  him  their  steward 
and  almoner.  When  a  woman  poured  ointment  on 
Christ's  head,  Judas  complained,  "  Why  was  this 
waste  ?  The  ointment  might  better  have  been  sold 
and  the  money  given  to  the  poor."  Such  was  his  ad- 
dress, that  he  raised  against  the  woman  a  spirit  of  in- 
dignation in  his  brethren.  When  Christ  warned 
his  disciples  that  one  of  them  would  betray  him  ; 
they  asked  each  one  for  himself,  "  Lord  is  it  I  ?" 
I^ot  one  of  them  suspected  Judas.  Yet  this  Judas 
was  a  dissembler,  a  thief,  a  traitor,  a  son  of  perdi- 
tion, and  he  is  gone  to  his  place. 

Let  us  consider  the  other  instance. 

Paul  was,  for  some  time,  a  violent  persecutor  of 
the  church  of  Christ.  On  the  road  from  Jerusalem 
to  Damascus,  whither  he  was  going  with  a  bloody 
commission,  he  was  by  divine  power,  wonderfully, 
changed  in  his  temper  and  views,  and  completely 
brought  over  to  the  faith  of  the  gospel.  Soon  he 
commenced  a  zealous  preacher  of  the  faith,  which 
he  once  destroyed.  Having  preaclied  for  a  time  in 
Damascus,  he  returned  to  Jerusalem,  and  assayed  t® 


Prcjimtiire  Judging  forhidde-u  349 

join  himself  to  the  disciples,  who  were  there.  But 
tliey  could  not  "  fellowship"  hini.  "  They  were  all 
afraid  of  him.  They  believed  not  that  he  was  a 
disciple."  Then  Barnabas  took  him,  ar.d  brought 
him  to  the  Apostles,  and  declared  to  them,  how  he 
had  seen  Christ  in  the  way,  and  had  boidy  preached 
in  Christ's  name  ;  and  on  this  testimony  he  was  re- 
ceived by  the  Apostles,  and  consequently  by  all 
the  disciples. 

Now  if  all  the  immediate  disciples  of  Jesus  could 
be  deceived  by  the  hypocrisy  of  J  udas  ;  and  if  none 
of  the  first  believers  in  Jerusalem  could  discern  the 
sincerity  of  Paul,  what  arrogance  must  it  be  in  us  to 
assume  the  bold  pretension  of  ascertaining  by  in- 
tuition or  sympathy  the  existence  of  grace  in  other 
men's  hearts  ?  Wise  is  the  caution  given  in  the 
text,  "  Judge  nothing  before  the  time." 

Our  subject  will  suggest  to  us  some  useful 
remarks. 

1.  The  spirit  and  temper  of  tiie  primitive  disci- 
ples afford  a  substantial  evidence  of  the  truth  of  our 
religion. 

They  w-ere  not  credulous,  but  cautious — not 
hasty  in  their  judgment,  but  deliberate  in  their  en^ 
quiries.  They  would  not  receive  such  a  man  as 
f*aul  without  good  testimony  in  his  favour.  They 
were  careful  not  to  be  imposed  upon  by  false  teach- 
ers. They  tried  them  who  said,  They  were  Apos- 
tles, and  rejected  them  whom  they  found  liars. 
They  would  not  hear  a  preacher,  before  they  had 
competent  evidence  of  his  authority  to  preach.  Nor 
would  they  receive  an  epistle  as  coming  irom  aa 
Apostle,  till  they  had  proof  of  its  genuineness. 
Hence  Paul  to  all  his  epistles  subjoined  a  signature 
nhich  could  not  be  counterfeited.  By  tiicir  caution 
the  gospel  comes  to  us  witii  an  evidence,  which  cai;,i 
not  be  gainsay ed. 


^:f^- 


■■  'v-TT--  ?X' 


3  50  Prcma  ture  Judging  fu  r bidden . 

2.  Wortliy  of  our  imitation  is  the  prudence  of 
the  earl}^  christians  in  regard  to  those,  whom  they 
received  as  teachers  of  reHi^ion. 

In  admitting  members  into  the  church,  they  were 
liberal  and  candid.  They  required  no  long  course 
of  probation,  nor  particular  detail  of  religious  ex- 
periences, but  only  a  professed  belief  of,  and  sub- 
jection to  the  gospel  of  Christ.  Such  as  became 
members  of  the  church,  were  immediately  subject  to 
her  discipline,  and  this,  though  tender  and  kind, 
was  vigilant  and  strict. 

But  in  receiving  publick  teachers,  they  acted 
with  great  caution.  They  required,  not  only  a  pres- 
ent personal  profession,  but  a  testimony  from 
others  of  previous  good  conduct.  Paul's  account 
of  himself  could  not  satisfy  the  disciples  at  Jerusa- 
lem. He  must  go  to  the  Apostles,  to  the  known 
ministers  of  Christ,  and  from  them  obtain  approba- 
tion. And  they  would  not  admit  him  to  their  min- 
isterial fellowship,  till  they  had  obtained  in  his  fa- 
vour a  testimony  from  Barnabas,  who  was  one  of 
their  brethren,  and  who  had  personal  knowledge  of 
Paul's  conversion  and  subsequent  conduct. 

The  primitive  christians  exercised  a  much  strict- 
er caution  in  admitting  men  to  officiate  in  the  min- 
istry, than  in  admitting  private  members  to  com- 
mune in  the  church.  They  considered  every  one 
as  having  a  right  to  enjoy  christian  privileges,  unless 
the  church  could  prove  his  disqualification.  But 
tliey  considered  no  man  as  having  a  right  to  f^^v- 
cise.  \\\Q  office  g{ 'A  teacher  \\\\X'it  church,  unless  he 
could  exhibit  positive  proof  of  his  qualification. 
Here  the  burden  of  proof  lay  on  the  candidate. 

But  there  are  sonic  now,  who  would  invert  this 
order.  Before  one  is  admitted  into  th^  church,  tliey 
think  there  ought  to  be  a  course  of  trial,  and  pobi- 
tive,  unequivocal  proof  of  inward  grace.  But  these 
same  persons  will  run  to  hear  a  man  preach,  who  is 


Premature  Judging  forbidden.  351 

an  utter  stranger  to  them,  in  whose  favour  they  have 
no  testimony,  and  of  whom  they  know  not  whether 
he  has  inward  grace,  or  even  external  morulitv. 
This  is  departing  from  the  order  of  the  gobptl. 
*'  Christ's  sheep  follow  not  strangers,  for  tliey 
know  not  the  voice  of  strangers." 

3.  The  sentiment  entertained  by  some,  that 
there  is  in  true  christians  a  kind  of  sympathy  or 
fellowship,  by  which  they  infallibly  know  one 
another,  appears  to  be  irrational  and  unscrip- 
tural. 

They  cannot  in falliUi/ know  one  another  by  anv 
means  ;  and  what  knowledge  they  have  arises,  not 
from  a  secret  intercourse  of  spirits,  but  from  visible 
works.  If  christians  possessed  this  inward  discern- 
ment, how  came  the  disciples  at  Jerusalem  to  be 
afraid  of  Paul  ?  What  need  was  there  that  Paul 
should  recommend  Phebe  to  the  Romans,  or  Timo- 
thy to  the  Corinthians,  or  Tychicus  to  the  Ephe- 
sians,  or  Onesimus  to  the  Colossians  ?  What  need 
Avas  there  that  Barnabas  should  recommend  Paul, 
or  that  John  should  recommend  Demetrius,  or  that 
Peter  should  recommend  Sylvanus  ? 

True  christians,  no  xloubt,  have  fellowship  with 
one  another.  They  have  fellowship,  as  they  are 
joint  partakers  of  the  same  spiritual  things;  have  a 
common  interest  in  the  same  rich  blessings  ;  pos- 
sess the  same  holy  tempers  ;  are  sanctified  by  the 
same  divine  spirit ;  believe  the  same  sacred  gospel ; 
are  subject  to  the  same  supreme  Lord  ;  are  heirs  of 
the  same  heavenly  inheritance.  And  they  also  have 
fellowship,  as  there  is  a  mutual  love  subsisting  be- 
tween them,  and  a  mutual  agreeableness  in  their 
tempers  and  manners,  so  that  they  esteem  eacii 
other's  character,  and  delight  in  each  other's  com- 
pany. But,  then,  that  love  which  one  christian  has 
for  another  is  not  a  blind,  enthusiastic  passion  ;  it  is 
a  rational  affection  arising  from  a  previous  opinion 


352  Premature  Judging  forbidden, 

of  him  as  a  christian.  In  order  to  our  loving 
another,  as  a  christian,  it  is  not  necessary,  that  we 
should  know  him  to  be  such  ;  it  is  sufficient,  that  he 
anpears  to  us  in  that  character. 

Love  to  the  brethren  is  the  same  thing,  as  a  love 
of  truth  and  holiness.  "  We  love  the  brethren  for 
the  truth':>  sake."  "  And  hereby  we  know,  that 
we  love  the  children  of  God,  when  wc  love  God  and 
keep  his  commandments."  "  We  know,  that  wc 
have  passed  from  death  to  life,  because  we  love  the 
brethren."  Our  loving  the  brethren  is  an  evidence, 
not  that  theij^  but  that  we  have  passed  from  death 
to  life. 

A  christian  may  exercise  true  christian  love  to- 
ward hypocrites,  ■while  they  appear  to  him  as 
christians  ;  and  may  not  have  fellowship  with  real 
christians,  if  he  mistakes  their  character.  The  dis- 
ciples had  fellowship  with  Judas,  while  he  followed 
Christ  and  preached  in  his  name.  They  had  no  fel- 
lowshi])  with  Paul,  while  they  were  afraid  of  him, 
and  believed  not  that  he  was  a  disciple. 

If  a  mutual  agrecableness  between  two  persoiis 
were  an  evidence,  that  both  were  real  christians, 
two  amorous  lovers,  or  two  vicious  companions 
might  thus  prove,  that  they  were  both  real  christians. 
It  is  not  our  loving  another,  but  our  loving-^that 
virtue,  which  appears  in  another,  that  may  be  called 
love  to  the  brethren  as  such,  and  that  proves  our 
having  passed  from  death  to  life. 

4.  It  is  dangerous  hastily  to  pronounce  men  in 
a  converted  state-.  This  is  judging  before  the  time. 
As  we  cannot  know  others  injallibly^  so  neither 
can  we  form  a  probable  judgment  of  them  speedihj. 

There  may  be  transient  convictions,  and  tempo- 
rary reformations,  without  a  radical  change  of  heart. 
The  permanence  of  its  fruits  is  the  best  evidence  of 
the  reality  of  the  change.     "They  who  continue  in 


Premature-  Judging  forbidden.  3535 

Christ's  word  are  his  disciples  indeed."  To  ob- 
tain this  evidence  there  must  be  time.  We  are  to 
hope,  where  we  see  ground  of  hope.  But  to  pro- 
nounce men  in  a  state  of  safety,  because  we  see 
a  present  favourable  alteration,  is  to  flatter  delu- 
sion, feed  spiritual  pride,  strengthen  hypocrisy, 
and  hinder  conversion. 

It  is  still  worse  to  call  men  converts,  when  they 
are  not  at  all  altered  for  the  better.  Conversion 
makes  a  spiritual  change  in  the  heart,  and  a  moral 
change  in  the  life,  where  the  life  has  been  iinmoraL 
If  then  we  judge  and  pronounce  men  converted^ 
only  because  they  pretend  to  some  new  feelings 
which  they  never  had  before,  or  because  they  dis» 
cover  a  zeal  for  some  new  opinions,  which  they 
never  thought  of  before,  or  because  they  have  joiatd 
themselves  to  a  new  sect  which  they  never  followed 
before  ;  when  they  are  not  at  all  more  meek,  hum- 
ble, peaceable,  benevolent,  or  sober  than  they  were 
before,  we  take  a  rash  and  dangerous  method  to 
make  converts.  Such  converts  as  these  will  not 
stand  the  trial,  when  the  Lord  shall  conte. 

5.  We  cannot  be  sure  of  forming  a  pure  church 
on  earth. 

Every  christian,  and  every  church  ought  to  aim 
at  purity  ;  yea,  at  perfection.  The  christian  must 
indulge  no  known  sin,  but  cleanse  himself  from  all 
fiithiness.  The  church  must  countenance  no  vis- 
ible transgressor,  but  either  reclaim,  or  put  away 
the  wicked  person.  But  the  idea  of  excluding  from 
the  church  all  hypocrites  and  all  unsound  pro- 
fessors, is  irrational,  because  it  is  judging  before 
the  time. 

Christ  directs,  that  we  invite  all  to  come  into  his 
church ;  and  that  we  invite  them  to  come  with 
faith,  repentance  and  sincere  resolutions  of  obe- 
dience. We  must  warn  them  against  presump- 
tion and  hypocrisy.     If  they  maniiiest  the  wicked- 

Vol.  IL  W  w 


354  Premature  Judging  forbidden, 

ness  of  their  hearts  by  visible  immorality,  we  must 
labour  for  their  amendment,  and  ultimately  exclude 
the  irreclaimable.  But  to  exclude  them,  because 
they  give  not  certain  evidence  of  their  sincerity,  is 
arbitrary  and  unjust ;  for  such  evidence  can  no 
man  give,  and  no  church  receive. 

Let  us  then  judge  nothing  before  the  time,  but 
labour  that  we  ourselves  may  be  accepted,  when 
the  Lord  shall  come.  The  difficulty  of  knowing 
our  own  hearts,  should  teach  us  humility,  excite  us 
to  watchfulness  over  ourselves,  and  urge  us  to  fre- 
quent, serious  and  prayerful  examination, 

"  The  kingdom  of  God  is  like  a  net  cast  into  the 
sea,  which  gathered  of  every  kind  ;  and  when  it 
was  full  they  drew  it  to  the  shore,  and  gathered  the 
good  into  vessels,,  and  cast  the  bad  away.  So 
shall  it  be  in  the  end  of  the  world.  Then  the  wick- 
ed shall  be  severed  from  among  the  just,  and  cast 
into  a  furnace  of  fire.'*  Let  us  therefore  judge  our- 
selves, that  we  may  not  be  condemned  with  the 
impenitent  and  guilty  world. 


,xvy\r,r>./«-^-/^ 


'^.  S# 


>^>»>^y^^^/^^ 


The  Exotllence  of  the  Scriptures^. 


'f'.r^^-?^^*^^ 


ACTS  vii.   38. 
Who  received  the  lively  Oracles  to  give  unto  us. 

I3TEPHEN,  in  his  defence  before  the 
Jewish  council,  gives  a  compendious  history  of 
God's  dealings  toward  the  seed  of  Abraham,  from 
the  days  of  that  patriarch  to  the  time  of  Solomon. 
From  this  history  he  proves,  that  Jesus  of  Nazareth, 
who  had  been  rejected  and  crucified  by  the  Jews, 
was  the  prophet,  who,  as  Moses  foretold,  was  to  be 
raised  up  in  that  nation  to  mstruct  them  in  the  will 
ot  God.  He  says,  Moses  in  his  day  declared  to  the 
children  of  Israel,  "  A  prophet  shall  the  Lord  your 
God  raise  up  unto  you  of  your  brethren,  like  unto 
me  ;  Him  shall  ye  hear."  "  This"  Moses  "  is 
he  who  was  in  the  church  in  the  wilderness,  and 
with  the  angel  who  spake  to  him  in  mount  Sinai, 
and  to  our  fathers,  who  received  the  lively  oracles 
to  give  unto  us." 

Moses,  by  the  ministration  of  angels,  received 
from  God  his  lively  oracles  for  the  benefit,  not  only 
of  the  then  present  generation,  but  of  their  sucees* 


356         The  Excellence  of  the  Scriptures, 

sors  also  to  the  end  of  time.  They  were  committed 
to  ^^--e  fathers,  that  by  them,  and  by  their  children  af- 
ter them  in  succeeding  ages,  they  might  be  transmit- 
ted I  o  distant  posterity.  In  the  same  way  these  ora- 
cies,  and  the  additional  oracles  of  the  gospel-revela- 
tion are  brought  down  to  our  days,  and  by  us  they 
are  still  to  be  communicated  to  those,  who  shall  Iwe 
in  future  days. 

My  debign,  from  these  words,  is  to  shew  the  ex- 
lellence  of  the  Scriptures.     And  the  obligation  of 
partnts  to  convey  them  to  their  children. 

I.    1  shall  shew  the  excellence  of  the  scriptures. 

The  revelations  given  to  the  Jews  are  called 
Lively  Oracles,  because  they  proceeded  not,  like 
heathen  oracles,  from  the  pretended  responses  of 
senseless  idols,  or  of  departed  spirits,  under  the 
artful  managcnunt  of  designing  impostors,  but 
from  the  voice  of  the  living  and  true  God,  commu- 
nicated in  a  publick  manner  by  the  ministry  of 
aijgels. 

They  may  also  be  called  lively  oracles,  because 
they  instruct  men  in  the  way  to  eternal  life,  and 
foretel  and  describe  that  glorious  Saviour,  whom 
God  has  since  sent  to  give  life  to  the  world. 

As  the  scriptures  of  the  Old  Testament,  so  those 
of  the  New,  are  called  by  this  name,  because  they 
are  the  mea  is  by  which  God  communicates  to  us 
the  knowledge  of  his  will,  and  of  the  way  of  salva- 
tion. The  excellence  ascribed  to  the  former,  may 
be  more  eminently  ascribed  to  the  latter,  in  which 
God  has  spoken  to  us  by  his  Son  sent  down  from 
heaven,  and  by  the  Apostles  of  his  Son,  who  spake 
by  the  spirit,  which  dwelt  in  him. 

The  scriptures  come  to  us  as  a  revelation  from 
God,  and  their  important  contents  demonstrate  their 
author  to  be  Divine.  "  All  scripture  is  given  by 
inspiration  of  God,  and  is  profitable  for  doctrine, 
reproof,  correction  and  instruction  in  rjghteousiie-ss, 


The  Excellence  of  the  Scriptures.         ZSt 

and  able  to  make  the  man  of  God  perfect,  thoroughly 
furnished  unto  every  good  work." 

If  we  contiider  the  sacred  volume  merely  as  a 
history y  it  is  the  most  complete,  instructive  and  en- 
tertaining history,  which  can  be  found,  or  ever  was 
written.  There  is  none  which,  vrithin  so  small  a 
compass,  contains  so  various  and  useful  mauer. 

It  narrates  the  origin  of  the  world ;  the  beginning 
of  nations  ;  the  institution  of  government ;  the  in- 
vention of  arts  ;  the  setdement  of  various  portions 
of  the  globe  ;  the  foundation  of  the  church  ;  God's 
dealings  toward  it  i);i  all  ages  of  its  existence ;  the 
rise  and  fall  of  empires,  and  the  effects  which  these 
changes  have  had  on  the  state  of  religion  ;  the  means 
used  by  providence  for  spreading  the  knowledge  of 
the  truth,  and  their  various  success  ;  the  preparation 
made  for  the  coming  of  the  Saviour  ;  his  character, 
works,  doctrines,  death  and  resurrection  ;  the  min- 
istry of  his  Apostles,  and  the  extensive  spread  of  his 
doctrines  under  their  ministry.  And  if  to  these 
accounts  we  add  the  prophecies  of  scripture,  we 
have,  in  this  book,  a  view  of  the  world  from  its  crea- 
tion to  its  final  dissolution. 

If  we  were  to  read  merely  for  the  improvement  of 
knowledge  and  the  entertainment  of  the  mind,  no 
book  could  come  in  competition  ^vith  this.  But 
when  we  consider  it  as  containing  instructions  re- 
lative to  our  conduct  in  life,  and  happiness  in  eter- 
nity, it  rises  in  importance  beyond  all  conception. 

How  grand,  solemn,  and  interesting  are  its 
doctrines  ! 

It  directs  our  eyes  to  the  earth,  the  heavens  and 
the  wonderful  works  around  us,  and  bids  us  iearn 
from  thence,  that  there  is  one  infinite,  eternal,  all- 
perfect  Being,  who  created,  sustains  and  fills  the 
universe.  It  teaches  us  that  this  Being  by  his  all- 
powerful  word  brought  our  world  jr.to  existence, 
and  in  his  wisdom  peopled  it  u  ith  -^  its  various  m- 


558         The  Excellence  of  the  Scriptures, 

habitants,  and  in  his  bounty  spread  over  it  all  the 
rich  furniture  which  we  behold — that  he  exercise* 
a  continual  providence  over  the  world,  and  all  crea- 
tures in  it,  from  men  down  to  the  sparrow — that  he 
directs  and  governs  all  events,  great  and  small, 
publick  and  private,  designed  and  casual,  and  will 
conduct  them  to  a  glorious  issue — that  he  created 
the  first  human  pair  in  uprightness,  and  placed  them 
in  a  delightful  situation,  but  under  a  particular  trials 
in  which  their  fidelity  would  intitle  them  to  a  happy 
immortality — that  listening  to  the  temptation  of  an 
apostate  spirit,  they  violated  the  law  of  their  trial, 
fell  from  their  rectitude,  and  subjected  themselves 
and  their  race  to  death — that  sin  thus  entered  into 
the  world  and  has  spread  its  malignant  influence 
among  the  human  race — that,  though  a  Saviour 
was  early  promised,  and  new  terms  of  happiness 
were  proposed,  yet  men  revolted  more  and  more 
from  God,  till  infidelity  and  vice  had  so  generally 
overspread  the  earth,  that  God  by  an  awful  deluge 
swept  off  the  whole  race,  except  a  single  family ,^ 
which  was  preserved  to  replenish  the  world  anew — 
that  after  this,  God  from  time  to  time  gave  particu- 
lar revelations  to  holy  men,  and  that  by  their  ex- 
ample and  instructions  the  knowledge  of  religion 
was  continued — that  God  chose  the  nation  of  the 
Jews  to  be  his  peculiar  people,  instituted  his  wor- 
ship among  them,  and  gave  them  laws  for  the  di- 
rection of  their  conduct,  and  promises  of  a  Saviour, 
who  should  bring  in  a  perfect  dispensation,  and  ac- 
complish the  redemption  of  fallen  men  by  his  own 
death — that,  in  the  time  v/hich  his  wisdom  had  ap- 
pointed, the  Divine  Redeemer,  who  was  to  come, 
appeared  in  human  nature,  made  a  full  revelation  of 
God's  will,  and  confirnicd  it  by  miracles,  offered 
himself  a  sacrifice  for  human  guilt,  and  after  his 
death  arose  and  ascended  to  heaven  to  be  a  con- 
stant intercessor  for  them  who  come  to  God  in  his 


The  Excellence  of  the  Scriptures,         359 

name — that  through  this  Redeemer  there  is  pardon 
for  the  chief  of  sinners  in  a  way  of  repentance,  grace 
to  help  the  infirmities  of  humble  souls,  and  eternal 
life  fo:  ihem  who  seek  it  by  a  patient  continuance 
in  well  doing — that  God  has  appointed  a  day,  in 
which  he  will  raise  the  dead,  and  judge  the  world 
in  righteousness,  and  that  this  Mediator  is  ordained 
the  Judge — that  he  will  render  to  all  according  to 
their  works,  to  the  righteous  eternal  life,  but  to  the 
ungodly  everlasting  destruction. 

These  are  doctrines  which  we  learn  from  God's 
lively  oracles,  and  from  them  only — doctrines  in 
which  mankind  are  deeply  concerned — doctrines 
which  are  adapted  to  restrain  the  progress  of 
vice,  and  to  promote  the  solid  interests  of  virtue  and 
happiness. 

The  oracles  of  God  exhibit  the  most  correct 
views  of /jw;?2a«  nature. 

They  teach  us,  that  as  our  bodies  were  by  God's 
hand  formed  from  the  dust  of  the  earth,  so  our 
souls  were  given  by  his  immediate  inspiration,  and 
are  distinct  from,  and  superior  to  our  bodies. 
They  give  us  a  humbling  j  epresentation  of  man,  as 
springing  from  dust  and  returning  to  dust  again  ; 
but  an  exalted  idea  of  him,  as  partaker  of  reason 
and  intellect,  and  designed  for  glory  and  immortal- 
ity. They  shew  us  the  happy  condition,  in  which 
man  was  first  made,  the  sad  state  into  whicli  he  soon 
fell,  and  the  wonderful  way  in  which  he  may  be  re- 
covered. They  point  out  his  various  relations,  the 
duties  resulting  from  tliem,  the  end  and  design  of 
his  being,  the  happiness  which  in  the  divine  gccd- 
ness  is  prepared  for  him,  and  for  Avhich  by  divine 
grace  he  is  now  preparing.  They  Inform  us,  that 
he  is  here  in  a  state  of  probation,  and  that  every 
thing  which  he  does,  will  have  some  influence  to 
render  his  future  existence  happy  or  miserable. 


5^0         The  Excellence  of  the  Scriptures. 

The  scripture  prescribes  the  most  excellent  pr**.. 
ccfjts  and  rules  of  life. 

As  it  gives  us  a  perfect  character  of  God,  so  W 
teaches  us  to  study  a  conformity  to  this  character 
in  righteousness,  goodness,  sincerity  and  truth.  It 
exhibits  to  us  a  complete  pattern  of  piety  and  virtue 
in  the  life  and  actions  of  Jesus  Christ,  who  once 
dwelt  on  eartli  and  conversed  with  mortals.  It  in- 
culcates our  duties  in  all  relations  and  conditions — 
the  duties  of  love,  reverence,  faith,  submission, 
irratitude  and  prayer,  which  we  owe  to  God — the 
duties  incumbent  on  us  in  our  domestick  and  social 
connexions — the  duties  which  belong  to  a  state  of 
prosperity  and  a  state  of  adversity — the  duties 
which  respect  our  bodies  and  our  souls,  our  pas- 
sage through  this  world  and  our  prospects  in  anoth- 
er. The  religion  which  it  describes  is  iK)t  merely 
external,  but  has  its  seat  in  the  heart,  and  thence 
displays  itself  in  the  actions  of  the  life. 

It  proposes  the  purest  motives  to  virtue — motives 
taken,  not  from  the  interests  and  honours  of  the 
world,  but  from  the  character  and  government  of 
God,  from  his  approbation  and  favour,  and  from 
the  promises  of  eternal  felicity  in  a  future  invisible 
state. 

It  inculcates  the  noblest  virtues^  and  these  in  the 
suUimest  exercises  ;  such  as  the  forgiveness  of  in- 
juries, love  to  enemies,  benevolence  to  all  men, 
contempt  of  the  world,  patience  under  sufferings 
and  contentment  in  every  condition. 

It  furnishes  us  with  the  best  defence  against  tempt- 
^tions,  and  the  sweetest  consolation  in  afflictions^  by 
flirccting  cur  views  to  a  holy,  just,  merciful  and 
omniscient  God  ;  to  a  wise  superintending  provi- 
dence, to  tlie  grace  of  the  holy  Spirit  ready  to  be 
n (forded  for  our  assistance,  and  to  an  eternal  state 
of  felicity,  reserved  for  those  who  are  faithful  to  the 
death. 


Tlie  Excellence  of  the  Scriptur-cs,        36i 

It  has  instituted  the  most  excellent  means  of  mor- 
al improvement  in  the  order  and  discipline  of  the 
church,  and  in  the  stated  ministrations  of  the  sanc^ 
mary  of  God,  to  a  faithful  observance  of  which  gra~ 
cious  promises  are  annexed. 

Finally  ;  The  scriptures  give  us  affecting  illus- 
trations of  God's  attributes  and  providence  m  his 
various  dealings  toward  the  children  of  men. 

We  there  see  many  instances  of  his  mercy  to  his 
obedient  servants  ;  many  remarkable  interposition^ 
of  his  hand  in  favour  of  good  men  ;  many  season- 
able answers  to  the  prayers  of  his  afflicted  saints  ; 
many  tokens  of  his  displeasure  against  impious  and 
bold  transgressors.  By  these  dispensations  the 
promises  and  threatenings  of  his  word  are  verified, 
and  encouragements  are  held  up  to  the  virtuous,  and 
warnings  to  the  un  godly ^ 

In  a  word  ;  Whatever  we  need  to  know,  relative 
to  our  duty  and  happiness  ;  to  our  comfortable  pas- 
sage through  this  world,  and  our  safe  entrance  into 
u  better,  ^ve  may  find  in  the  sacred  volume. 

As  God  in  his  abundant  goodness  has  committed 
his  lively  oracles  to  us,  it  is  obvious, 

II.  That  we  are  boimd  to  convey  them  to  suc- 
ceeding generations. 

God,  in  mercy  to  mankind,  has  given  them  a  rev- 
elation, and  established  it  by  competent  evidence. 
That  which  he  has  once  given  and  confirmed,  he 
commits  to  the  cai-e  of  those  who  receive  it,  that  it 
may  by  them  Idc  conveyed  to  their  children,  and 
by  these  again  to  their  children,  and  thus  be  hand- 
ed down  to  distant  ages. 

Moses  says  tothe  people  of  Israel,  "  I  have  taught 
you  statutes  and  judgments  as  the  Lord  command- 
ed me.  Keep  and  do  them  ;  for  this  is  your  wis- 
dom ia  the  sight  of  the  nations,  which  shall  hear  of 
these  statutes.  Teach  them  to  your  sons  and  to; 
vour  sons'  sons-*'  "  These  words  which-  I  con;\«»- 
*    Vol    n.  X  X 


362         The  Excellence  of  the  Scriptures^ 

mand  thee,  shall  be  in  thine  heart,  and  thou  shalt 
teach  them  diligendy  to  thy  children,  and  shalt 
talk  of  them,  when  thou  sittest  in  thine  house,  and 
^vhen  thou  walkest  by  the  way,  and  when  thou  li- 
est  down,  and  when  thou  risest  up.  And  thou  shalt 
bind  them  as  a  sign  on  thine  hand,  and  they  shall  be 
as  frontlets  between  thine  eyes,  and  thou  shalt  write 
them  on  the  doors  of  thine  house  and  on  thy  gates/' 

The  Psalmist,  in  later  times,  repeats  these  in- 
structions. *'  Give  ear,  O  my  people,  to  my  law, 
incline  your  ears  to  t,he  words  of  my  mouth.  I  will 
utter  dark  sayings  of  old,  which  we  have  heard  and 
known  and  our  fathers  have  told  us.  We  will  not 
hide  them  from  our  children,  shev,'ing  to  the  genera- 
tion to  come  the  praises  of  the  Lord,  and  his 
strength,  and  the  wonderful  works,  which  he  hath 
done.  For  he  established  a  testimony  in  Jacob,  and 
appointed  a  law  in  Israel,  which  he  commanded  our 
fathers,  that  they  should  make  them  known  to  their 
children,  that  the  generation  to  come  might  know 
them,  even  the  children,  who  should  be  born,  who 
should  arise  and  declare  them  to  their  children,  that 
they  might  set  their  hope  in  God,  and  not  forget  his 
works,  but  keep  his  commandments. 

From  God's  giving  us  his  holy  oracles  we  may 
conclude  their  vast  importance. 

He  would  not  have  inspired  men  by  his  own 
Spirit,  nor  have  sent  down  his  divine  Son  from 
heaven  to  instruct  men  in  the  knowledge  of  his 
will,  if  this  knowledge  had  been  of  litde  conse- 
quence, or  if  it  could  with  facility  and  certainty 
have  been  obtained  in  any  other  way. 

If  the  scriptures  are  important  to  us,  they  are  so 
to  our  children  ;  and  if  the  conveyance  of  them  de- 
pends on  our  care,  we  are  under  the  most  serious 
obligations  to  attend  to  this  object. 

The  succession  of  the  human  race  will  doubtless 
be  continued  for  many  ages.     The  numbers  that 


The  Excellence  of  the  Scriptures.        363 

will  exist  on  the  earth,  nfter  we  are  gone,  exceed 
all  conception.  If  their  happiness  depends  on  us, 
our  charge  in  relation  to  them  is  solemn  and  awful, 
and  our  negligence  and  unfaithfulness  will  involve 
us  in  most  tremendous  guilt. 

The  excellence  of  the  scriptures  demonstrates 
our  obligation  to  convey  them  to  postei  iiy. 

We  wish,  that  our  children  may  grow  up  in 
such  justness  of  sentiments  and  propriety  of  man- 
ners, as  to  be  agreeable  and  useful  in  their  day. 
And  what  can  we  do  so  conducive  to  this  end,  as  to 
fill  their  minds  with  the  noble  sentiments,  and  form 
their  manners  by  the  holy  precepts  contained  in 
these  lively  oracles  ?  By  these  they  may  be  led  to 
just  views  of  themselves  and  of  mankind — of  God 
and  of  a  future  life.  By  these  they  may  be  taught 
the  temper  and  duty,  which  belong  to  ail  relations 
and  conditions,  and  may  learn  how  they  ought  to 
walk,  that  they  may  be  accepted  of  God  and  ap- 
proved of  men. 

These  oracles,  Vv-herever  thev  have  their  influ- 
ence,  purify  the  mind,  restrain  the  passions,  elevate 
the  thoughts,  smooth  the  language,  polish  the  be- 
haviour, and  render  men  courteous,  friendly  and 
beneficent  to  one  another  in  all  their  social  inter- 
course and  connexions.  The  things  which  are  hon- 
est, just  and  pure,  are  lovely  and  of  good  report. 
Where  there  is  any  virtue,  there  will  always  be 
some  praise.  The  young  must  cleanse  their  way 
by  taking  heed  thereto  according  to  God's  word. 

In  the  education  of  our  children,  we  aim  not 
merely  at  their  subsistence,  but  also  at  their  reputa- 
tion ;  We  think  it  not  enough  to  teach  them  manu- 
al labour  ;  we  would  also  form  them  to  a  decent 
behaviour.  The  former  they  may  learn,  and  yet 
be  vexatious  in  society  and  odious  to  mankind. 
The  latter  they  best  learn  from  the  pure  precepts  of 
scripture. 


tC4,        The  Excellence  of  the  Scriptures. 

Whatever  pains  a  parent  may  take  to  give  iiis 
children  an  agreeable  education,  if  he  makes  a 
knowledge  of  scripture  no  part  of  their  education, 
he  overlooks  that  which  is  most  essential  in  the 
case.  He  may  send  them  abroad  to  acquire  a 
knowledge  of  the  world  and  an  easiness  of  behavi- 
our ;  but  if  they  go  abroad  without  religious  sen- 
timents and  principles,  they  are  exposed  to  every 
snare  and  temptation,  and  their  manners,  instead  of 
being  refined  and  improved,  will  probably  be  more 
corrupted  and  depraved  by  conversing  with  the  world. 
The  unprincipled  youth  will  always  be  ready  to  hear 
the  instructions,  which  cause  to  err  from  the  words  of 
knowledge.  And  such  instructions  he  will  often 
lind.  There  is  a  native  depravity,  which  fondly 
listens  to  evil  suggestions.  This  is  corrected  on- 
ly by  the  influence  of  those  pure  sentiments,  which 
are  derived  from  revelation, 

If  we  regard  the  temporal^  much  rather  ought  we 
to  regard  the  eternal  happiness  of  posterity.  The 
former  is  promoted  by  the  knowledge  of  the  scrip- 
tureSo     The  latter  essentially  depends  on  this. 

Let  us  ponceive,  then,  that  there  will  be,  for 
many  ages,  a  succession  of  mortals  on  earth,  who, 
after  a  short  probation,  will  pass  to  another  world, 
to  exist  eternally  there,  Let  us  conceive,  that  we 
now  have  in  our  hands  a  sacred  book,  which  con- 
tains all  the  instructions  necessary  to  prevent  their 
inisery  and  ensure  their  happiness  in  the  eternal 
state  before  them.  Let  us  conceive  that  their  en- 
joyment of  this  inspired  volume  may  probably  de- 
pend on  our  care  to  commit  it  to  our  immediate 
successors,  who  will  be  under  the  same  obligation 
to  convey  it  to  theirs.  Under  these  impressions 
shall  we  not  feel  a  sacred  duty  lying  upon  us  to 
hand  this  book  to  those  who  stand  next  to  us,  thai 
they  may  live  by  it,  and  may  convey  it  still  further 
OP,  and  that  thus  it  may  reach  to  distant  ages  ? 


The  Excellence  of  the  Scriptures.         o(J5 

We  are  industrious  in  our  callings  to  acquire 
property.  We  expect  to  leave  it ;  but  we  hope  our 
children  will  take  and  enjoy  it  after  us.  And  will 
we  not  take  some  thought  for  their  existence  in  an- 
other world,  where  their  duration  will  be  eternal, 
and  their  happiness  may  be  perfect  ?  If  we  convey 
to  them  our  skill  in  business,  and  the  utensils  of 
our  occupation,  that  they  may  acquire  property,  as 
we  have  done  before  them,  ought  we  not  much 
rather  to  train  them  up  in  a  knowledge  of,  rever- 
ence for,  and  obedience  to  the  holy  scriptures,  that 
they  may  acquire  a  meetness  for  felicity  in  the  world 
to  come  ? 

If  we  believe  tiie  scriptures  to  be  divine,  we 
cannot  doubt  our  obligation  to  obey  them  ourselves, 
and  transmit  them  to  our  children. 

It  then  deserves  our  enquiry,  how  this  transmis- 
sion shall  be  made. 

Our  care  must  be  primarily  directed  to  those, 
who  are  on  the  stage  with  us.  Them  who  shall  be 
born  we  must  leave  to  the  care  of  the  generation, 
which  shall  immediately  precede  them.  By  a  prop- 
er education  of  our  next  descendants  we  make  the 
best  provision  in  our  power  for  remote  posterity. 

That  we  may  convey  God's  oracles  to  our  de- 
scendants, we  must  make  a  pious  use  of  tliem  our- 
selves. If  we  treat  them  with  careless  neglect,  there 
is  little  hope  that  our  children  will  receive  them  with 
reverence. 

As  it  is  incumbent  on  the  head  of  a  family  to 
maintain  the  stated  worship  of  God  in  his  house,  so 
it  is  proper,  that,  in  connexion  with  this,  he  should 
<laily  read  a  portion  of  the  sacred  scriptures.  When 
the  young  hear  tlicm  read  in  this  connexion,  their 
minds  will  be  more  easily  impressed  with  a  rever- 
ence for  them  and  with  a  sense  of  their  importance. 

It  is  of  great  use  that  the  «9riptures  sb.ould  be 
fcad  in  our  schools. 


366  The  Excellence  of  the  Scriptures. 

The  design  of  such  institutions  is»  not  only  to 
instruct  youtli.  in  the  arts  which  relate  to  secular  bu- 
siness, but  also  to  instil  into  the:n  pious  sentiments 
and  form  them  to  virtuous  manners.  Care  should 
always  be  taken,  tlmt  the  persons  employed  as  in- 
structors should  be  of  a  religious  character,  and  of 
an  exemplary  conversation,  and  capable  of  inculcat- 
ing pious  sentiments,  as  well  as  of  teaching  the  el- 
ements of  science.  And  certainly  a  book,  which 
contains  the  great  principles  and  duties  of  religion, 
should  be  constantly  used  in  those  nurseries  of 
knowledge  and  virtue.  Other  books  may  doubt- 
less be  introduced  with  advantage  ;  but  this  should 
by  no  means  be  excluded.  By  the  daily  use  of  it 
in  these  little  seminaries  our  children  may  not  only 
learn  to  read  it  with  propriety,  but  acquire  a  great- 
er acquaintance  with  it  and  respect  for  it. 

As  there  is  no  book  so  instructive,  so  there  is 
none  so  entertaining.  Many  of  its  historical  rela- 
tions are  adapted  to  enlarge  the  mind,  interest  the 
feelings  and  form  the  manners.  There  is  in  it 
such  a  variety  of  matter,  that,  in  conversing  with  it, 
the  youthful  mind  will  not  be  sated. 

Let  us  take  great  care  that  we  never  treat  the 
scriptures,  or  any  part  of  them  disrespectfully  in 
the  hearing  of  our  families,  or  of  any  others. 

An  unguarded  word  may  make  an  unfavoura- 
ble impression  on  tender  minds.  They  who  throw 
out  in  company,  especiall)'  in  the  presence  of  tlie 
young,  ludicrous  cavils  and' captious  objections 
against  the  scriptures,  discover  not  only  a  corrupt 
heart,  but  a  ^^•aut  of  conv.non  decency.  No  man 
of  tolerable  breeding  will  wantonly  ridicule  that, 
which  wise  and  go':)d  men  revere.  He  who  en- 
deavours to  corrupt  the  youth  of  other  families,  and 
to  obliterate  the  sober  sentiments,  in  \vhich  tliey 
have  been  educated,  is  guilty  of  iin  outrage  on  tlie 
family  govenirnent  of  his  ncighboins,  as  well  as  of 


The  Excellence  of  the  Scriptures,        $6i 

gross  impiety  to  God.  He  shows  an  enmity  to 
mankind,  as  well  as  to  truth  ;  a  hatred  of  good- 
ness itself,  as  well  as  a  disinclination  to  practise  it. 

We  never  should  allow  our  children  to  read  those 
books  which  treat  religion  with  ridicule,  as  most 
books  do,  which  are  written  against  the  scriptures. 

Infidel  writers  do  little  in  a  way  of  candid  rea- 
soning. They  depend  chiefly,  for  the  support  of 
their  guilty  cause,  on  wit,  banter  and  mockery. 
Thus  they  hope  to  corrupt  the  weak,  and  deceive 
tlie  simple.  Such  books  cannot  be  useful  to  any. 
They  are  dangerous  to  many.  They  are  peculiar- 
ly dangerous  to  the  young,  whose  minds  are  not 
sufficiently  exercised  to  discern  both  good  and  evil. 
It  is  a  wise  caution  of  Solomon,  "  Cease,  my  son, 
to  hear  the  instructions,  which  cause  to  err  from 
the  words  of  knowledge." 

The  scriptures  teach  and  inculcate  nothing  which 
is  evil — nothing  but  what  is  good  in  practice.  Our 
children,  by  believing  and  obeying  this  book,  will 
not  become  worse,  but  better  members  of  the  fam- 
ily and  of  society.  And  nothing  but  an  implacable 
enmit}^  to  virtue  can  induce  a  man  to  corrupt  the 
youth  from  the  purity  of  its  doctrines  and  precepts. 

A  man  arrived  to  the  age  of  discernment  ought 
to  examine  the  evidences  on  which  the  scriptures 
stand.  But  in  order  to  judge  of  their  truth  and  au- 
thority, he  need  not  read  every  v/icked  book  that 
he  hears  of,  nor  listen  to  every  slander  \vhich  is 
cast  on  the  bible.  The  evidences  of  the  gospel  are 
clear  and  decisive  ;  and  when  infidels  resort  to  rid- 
icule, they  betray  a  consciousness,  that  the  gospel 
will  stand  the  test  of  reason. 

If  we  would  transmit  the  scriptures  to  posterity, 
we  must  maintain  the  religious  order,  wliich  God 
has  instituted. 

The  apostle  says,  "  The  church  is  the  pillar  and 
ground  of  the  truth.''    It  is  by  means  of  the  rep;ub.r 


368         The  Excellence  of  the  Scriptures, 

worship  of  God,  the  preaching  of  his  word  and  the* 
administration  of  his  oi*dinances  in  the  church,  that 
the  knowledge  of  the  scriptures  is  from  age  to  age 
preserved.  If  the  church  were  to  cease,  and  the 
pubhc  institutions  of  religion  to  be  discontinued  in 
any  place,  the  scriptures,  in  that  place,  would  fall 
into  general  oblivion.  As  we  wish  their  continu- 
ance, we  must  honour  all  divine  institutions  by  a 
faithful  attendance.  This  is  the  advice  of  an  in. 
spired  apostle,  "  Hold  fast  the  profession  of  your 
faith  without  wavering  ;  consider  one  another  to 
provoke  unto  love  and  good  works  ;  iiOt  forsaking 
the  assembling  of  yourselves  together,  as  the  man^ 
ner  of  some  is." 

And,  abo\e  all  things,  we  must  shew  our  belief 
of,  and  reverence  for  the  scriptures,  by  that  holy, 
and  blameless  life,  which  they  require. 

"  Who  is  a  wise  man,  and  endued  with  knowl- 
edge among  you  ?  Let  him  shew  out  of  a  good 
conversation  his  works  with  meekness  of  wisdom." 
A  conversation  becoming  the  gospel  is  the  best 
testimony  in  its  favour. 

Are  you  solicitous  for  the  advancement  of  religion 
in  the  world  ?  Would  you  rejoice  to  see  your  chiU 
dren  more  serious,  your  neighbours  more  virtuous, 
the  youth  in  general  more  attentive  to  their  spirit- 
ual concerns,  the  church  more  respectable  for  the 
immber  of  its  members,  and  the  purity  of  their  ipan- 
ners  ?  Do  you  wish  you  had  a  better  prospect  for 
the  rising  generation  and  succeeding  posterity  ? 
And  do  you  enquire,  what  can  be  done  ?  The  a- 
postle  has  given  an  answer.  "  Only  let  your  con- 
versation be,  as  itbecometh  the  gospel  of  Christ." 

Walk  w  ithin  your  houses  in  a  perfect  way  ;  thus 
you  will  jecommend  religion  to  your  families.  Be 
just,  peaceable,  grave  and  sober  in  your  deportment 
among  your  neighbours  ;  thus  you  will  shew  thai 
religion  is  amiable  in  itself  and  profitable  to  men. 


Y'he  Excellence  of  the  Scriptures',        569 

•Attend  in  a  re.^ular  manner  on  the  institutions  of 
God's  house  ;  thus  you  will  invite  the  attendance 
of  man}',  for  they  will  be  convinced,  that  God  is 
among  you  of  a  truth.  Cleanse  yoursehes  from  all 
■fildiiness  of  the  flesh  and  spirit,  perfecting  holiness  in 
the  fear  of  God ;  thus  you  will  contribute  to  the 
growth  and  purity  of  the  church,  of  which  you  are 
members* 

The  means  are  plain  and  obvious  ;  the  success  is 
hopeful  widi  respect  to  others;  with  respect  to 
yourselves  it  is  sure  and  inifldlible. 

Be  steadfast  and  unmovable,  always  abounding 
in  the  work  of  the  Lord  ;  so  your  labour  will  not  be 
m  vain  in  the  Lord. 


OL. 


IL  Y  J 


SERMON   XXVIII. 


On  the  Perspicuity  of  the  Scriptures^ 

2  CORINTHIANS  ili.  12,  13. 

We  ttse  great  plainness  of  speech  ;  and  not  as  Moses,  who  put  g 
vail  over  his  face,  that  the  children  of  Israel  could  not  slead'^ 
fastly  look  to  the  end  of  that  which  is  abolished. 

JL  HE  apostle  speaks  not  of  the  writings 
of  Moses  in  general,  much  less  of  all  the  ancient 
scriptures ;  for  in  many  parts  of  them,  as  great  plain- 
ness of  speech  is  used,  as  in  the  New-Testament. 
Moses  was  an  easy,  familiar  author.  His  history  is 
written  with  an  engaging  simplicity  ;  and  his  moral 
precepts  are  expressed  with  perspicuity  and  pre- 
cision. The  reference  is  only  to  that  part  of  the 
Mosaic  law,  which  typified  the  Saviour.  Here  on- 
ly hung  the  vail ;  and  here  only  lies  the  comparison 
in  the  text. 

The  appearance  of  the  Son  of  God  in  human 
flesh — his  sufferings  for  the  sins  of  men — his  resur- 
rection from  the  dead,  and  the  admission  of  Gen- 
tiles, as  well  as  Jews,  to  a  participation  in  the  ben- 
efits of  his  mediation,  were  prefigured  by  various 


The  Perspicuity  of  the  Scriptures.        371' 

«jeremonies,  as  well  as  foretold  in  prophecy.  Of 
these  things  such  a  knowledge,  as  was  necessary  to 
faith,  hope  and  repentance,  was  attainable  under 
the  Mosaic  dispensation ;  but  a  more  distinct  know- 
ledge may  be  acquired  under  the  gospel.  An  event 
in  existence  will  be  clearer  than  in  prediction.  An 
object  in  open  view  will  be  better  understood,  than 
it  would  be  by  description. 

It  is  no  reproach  on  the  Mosaic  writings,  that  the. 
way  of  salvation  could  not  be  so  perfectly  learnt 
from  them,  as  it  may  from  the  gospel ;  for  this  dif^. 
ference  necessarily  ai'ises  from  the  different  cir- 
cumstances of  the  time. 

The  Jews,  indeed,  formed  very  unworthy  con-  - 
ceptions  of  the  gospel  dispensation.  But  their 
misapprehensions  were  principally  owing^  not  to 
the  obscurity  of  the  Mosaic,  or  prophetic  writings, 
but  to  the  blindness  and  prejiidice  of  their  own 
minds.  So  the  apostle  observes,  in  the  words  fol- 
lowing the  text.  "  The  children  of  Israel  could 
not  steadfastly  look  to  the  end  of  that  which  is  abol- 
ished;  but  their  minds  were  blinded':  For  unto 
this  day  remains  the  same  vail  untaken  away,  in  the 
readnig  of  the  Old  Testament ;  which  vail  is  done 
away  in  Christ..  But  even  to  this  day,  when  Moses 
is  read,,  the  vail  is  upon  their  heart.  Never- 
theless, when  it,  Isreal,  shall  turn  to  the  Lord,  the 
vail  shall  be  taken  away." 

The  apostle  here  declares,  that  the  gospel  is 
communicated  with  great  plainness,  in  distinction 
from  a  figurative  mystical  manner  of  communica- 
tion. 

My  design  is  to  illustrate  this  point,  and  then  to 
correct  some  misapprehensions,  which  many  have 
entertained  concerning  it. 

The  gospel  is  a  revelation  from  God.  The  great 
designof  it  is  to  bring  salvation  to  fallen  mei],  by 
teachino;  them  tlie  attaiiuibleness  of  it,  the  wi' v  in 


S72        The  Perspicuity  of  the  Scriptures, 

which  it  was  procured,  and  the  terms  on  which  it 
will  be  granted.  For  the  same  reason,  that  God 
would  give  us  a  revelation,  he  most  certainly  would 
give  us  one  which  may  be  understood.  A  greater 
affront  can  scarcely  be  offered  to  the  w  isdom  and 
goodness  of  God,  than  to  suppose  the  gospel  is 
written  with  such  designed  obscurity  and  mysti- 
cism, in  the  things  which  immediately  concern 
our  duty  and  salvation,  that  it  needs  another  reve- 
lation to  explain  it.  The  apostle,  in  our  text  and 
elsewhere,  most  expressly  declares  the  contrary. — 
""  We  all,"  says  he,  "with  open  face,  behold,  as  in  a 
glass,  the  glory  of  the  Lord."  Divine  things  are 
so  plainly  laid  before  us  in  the  gospel- revelation, 
that  we  may  see  them  there,  as  a  man  sees  his  own 
face  in  a  glass,  "  We  have  renounced  the  hidden 
things  of  dishonesty — not  walking  in  craftiness — 
not  handling  the  word  of  God  deceitfully  ;  but,  by 
manifestation  of  the  truth,  commending  ourselves 
to  every  man's  conscience  in  the  sight  of  God."  It 
was  his  earnest  desire  and  prayer,  "  that  God  would 
open  to  him  a  door  of  utterance,  to  speak  the  mys- 
tery of  Christ,  that  he  might  make  it  manifest,  as  he 
ought  to  speak." — And  it  was  his  gratitude  and  joy, 
that  as  "  the  word  of  God  had  been  made  man- 
ifest by  the  preaching  committed  to  him  j"  so, 
*'  the  savor  of  the  knowledge  of  God  was  manifested 
in  every  place,  by  the  preaching  of  the  apostles." 
A  clear  and  perspicuous  manner  oi  communicating 
divine  truths  he  esteemed  to  be  of  such  indispensibie 
necessity,  that  he  made  it  a  distinct  subject  of  dis- 
course in  his  first  epistle  to  the  Corinthia  s.  He 
there  inculcates  on  the  public  teachers  in  the  church, 
that,  as  they  were  speaking  to  men,  they  were  "  not 
in  the  spirit  to  speak  mysteries  ;  but  to  utter  with 
the  tongue  things  easy  to  be  understood," — to 
speak  in  a  manner  adapted  to  the  understanding  of 
the  hearers  "  for  their  ediUcatiou  and  comfort"-^ 


The  Perspicu'ttij  of  the  Scriptures,        373 

to  manifest  the  truth  so  dearly  to  the  conscience, 
thui  even  "  the  unlearned  and  unbelievers  may  be 
judged  and  convinced,  and  so  falling  down  may 
worship  God."  One,  who  only  speaks  mysteries 
in  the  spirit,  he  compares  to  a  trumpet,  which,  giv- 
ing ati  uncertain  sound,  warns  none  to  prepare  for 
battle.  And  he  professes,  that  "  he  had  rather 
speak,  five  words  in  the  church  with  his  understand- 
ing, so  as  to  teach  others,  than  ten  thousand  vvordii 
in  an  unknown  tongue."  As  he  did,  so  ought  ev- 
ery preacher  to  "  seek  that  he  may  excel  to  the  edi- 
fying of  tl  e  church." 

In  opposition  to  certain  mystical  teachers,  who 
early  crept  into  the  christian  church,  the  apostle 
John  introduces  his  first  epistle  with  a  declaration, 
that  he  and  the  other  apostles  had  always  adapted 
their  instructions  to  the  common  sense  and  under- 
standing of  mankind.  "  That  which  we  have  seen 
and  heard,  and  whicn  our  hands  have  handled  of  the 
word  of  life,  we  declare  unto  you,  that  ye  may  have 
iellowship  with  us  :  For  the  life  was  manifested, 
and  we  have  seen  it,  and  we  shew  unto  you  that 
eternal  life,  which  was  manifested  to  us.  And  these 
things  we  write  to  you,  that  your  joy  may  be  full. 
This  then  is  the  message,  which  we  have  heard, 
and  declare  to  you,  that  God  is  light,  and  in  him  is 
no  darkness.  And  if  we  say,  thai  we  have  fellow- 
ship with  him,  and  walk  in  darkness,  \\c  lie,  and 
do  not  the  truth."  And  on  account  of  that  clear  and 
distinct  manner,  in  which -the  sacred  oracles  reveal 
divine  and  spiritual  things,  they  are  called  a  light, 
and  compared,  not  only  to  a  lamp,  which  guides  a 
traveller's  feet  by  night,  but  to  the  sun,  which  gives 
day  to  the  hemisphere,  and  sheds  light  and  heat  on 
those  who  sii  under  his  friendly  beams.  The 
heathens,  destitute  of  revelation,  are  described  a.? 
sitting  iii  darkness,  and  in  the  region  and  shiidow 
of  dccith,  and  as  seeking  cliC  neiirest  objects,  not  by 


574        The  Perspicuity  of  the  Scriptures^ 

vision,  but  by  feeling  after  them,  if  haply  they  may 
find  them.  "  But  God,  who  commanded  the  light, 
to  shine  out  of  darkness,"  has  blest  our  eyes  with. 
*'  the  light  of  the  glorious  gospel  of  Christ"  and  has 
"  shined  into  our  hearts  to  give  the  light  of  the  know- 
ledge of  his  glory  in  the  face  of  Jesus,"  who  is  "  the 
brightness  of  his  glory,  and  the  express  image  of 
his  person." 

It  is  not  denied,  that  there  are  some  things  in 
the  scriptures  hard  to  be  understood.  Prophecies 
must,  in  their  nature,  be  obscure,  till  they  are  elu= 
cidated  by  the  event.  Their  general  intention  may 
be  obvious,  but  the  particular  circumstances  of  the 
grand  event  foretold  will  remain  unknown,  till  the 
event  itself  brings  them  to  view. 

Some  of  the  doctrines  of  religion,  as  the  distinc- 
tion of  Father,  Son,  and  Spirit  in  one  deity — the 
union  of  the  divine  and  human  natures  in  Jesus 
Christ — the  resurrection  of  the  dead,  and  the  in- 
stant change  of  those  who  shall  be  found  ahve  at 
the  coming  of  Christ,  are  too  deep  to  be  fathomed  by 
the  line  of  human  intellect.  They  are  discovered 
as  far  as  it  is  necessary  for  us  to  know  them  ;  and3>. 
perhaps,  as  far  as  language  can  discover  them  to 
such  beings  as  we  are.  But  still  they  remain  in- 
comprehensible to  us,  not  through  unnecessary  ob- 
scurity in  the  manner  of  revelation,  but  by  reason 
of  the  subhmity  of  the  subjects,  and  our  own  im- 
perfection. 

There  are  many  particular  passages  in  revela- 
tion difficult  to  be  explained;  and  after  all  our 
enquiries,  still  doubtful  in  their  meaning  ;  not  be- 
cause they  are  improperly  expressed,  but  because 
certain  customs  and  usages  alluded  to,  are  now  un- 
known. It  should,  however,  be  always  remem- 
bered, that  no  doctrine  or  duty  of  religion  de- 
pends'on  a  single  passage,  much  less  on  a  doubtful 
passage  of  scripture.     Be  the  sense  of  the  uncer» 


TJie  Perspicuity  of  the  ^Scriptures.        375 

^ain  text  what  it  may,  still  the  great  articles  of 
Christianity  remain  clearly  stated,  and  firmly  sup- 
ported elsewhere.  Only  let  us  govern  ourselves 
by  that  which  is  plain,  and  a  few  inexplicable  texts 
will  never  endanger  us. 

In  all  things  necessary  to  eternal  salvation,  the 
sacred  writings  are  sufficiently  intellijjible  and 
clear.  What  the  Psalmist  says  of  the  divine  law, 
may  with  equal  truth  be  applied  to  the  gospel. 
*'  The  law  of  the  Lord  is  perfect,  converting  the 
soul :  The  testimony  of  the  Lord  is  sure,  making 
'wise  the  simple  :  The  commandment  of  the  Lord 
is  pure,  enlightening  the  eyes." 

The  doctrines  of  the  incarnation  of  the  divine 
Saviour,  and  of  his  sufferings  for  the  sins  of  fallen 
mortals  ;  the  doctrines  of  a  universal  resurrection, 
a  righteous  judgment,  and  an  eternal  retribution, 
are  declared  as  strongly  as  language  can  express 
theni,  and  revealed  as  clearly  as  the  nature  of  the 
subjects  will  permit.  The  necessity  and  the  nature 
of  repentance  toward  God,  and  faith  toward  Jesus 
Christ ;  the  duties  and  virtues  of  piety  and  devo- 
tion— of  justice,  charity,  peace,  and  condescension 
— of  humility,  patience,  temperance,  and  self-denial, 
are  stated  so  plainly,  repeated  so  often,  inculcated  in 
such  a  variety  of  phrases,  and  illustrated  by  such 
pertinent  instances  and  examples,  and  most  of  them 
so  familiarly  exhibited  in  the  life  and  character  of 
the  divine  Redeemer,  that  no  person  of  common 
imderstanding,  while  he  reads  with  honest  attention, 
can  mistake  them. 

But  then  we  must  remember,  that  in  searching 
the  scriptures,  we  are  not  to  take  single  detached 
passages  by  themselves,  and  shape  them  into  a  con- 
formity to  our  own  pre-concerted  scheme.  Wo, 
are  to  consider  the  inspired  writcr^s  discourse  in 
its  natural  coherence — observe  the  dependence  of 
one  part  on  another — compare  spiritual  things  with 


376         71ie  Perspiculftj  of  the  Scriptures: 

spiritual,  and  pursue  the  enqnirr,  not  with  a  fixccl 
df'ter  mi  nation  to  establish  a  favorite  plan,  but  witji 
an  upright  intention  to  discover  the  Mall  of  Godi 
Thus  we  shall  be  led  into  all  truth.  If  any  mail 
desire  to  do  his  vi'ill,  he  shall  know  of  everj^  doc- 
trine proposed,  whether  it  be  divine,  or  whether  it 
be  the  invention  of  men. 

Now  this  being  admitted,  which  is  a  certain  and 
undeniable  truth,  that  the  sacred  writers  have  used 
great  plainness  of  speech,  we  may  hence  rectify  se- 
veral dangerous  errors,  which  many  have  entertain- 
ed concerning  the  scriptures. 

1.  Our  subject  exposes  and  confutes  the  very 
great  mistake  of  those,  who  suppose  that  the  scrip- 
tures tn  general,  even  in  the  historical,  doctrinal  and 
practical  parts  of  them,  are  not  to  be  understood 
literally^  but  contain  some  secret^  mystical  sense, 
distinct  from  the  literal. 

This  notion  is  directl}'  opposite  to  the  express 
words  of  the  apostle  in  our  text.  "  We  use  great 
plainness  of  speech  ;  and  not  as  Moses,  put  a  vail 
on  his  face.  We  all  with  open  face  behold,  as  in  a 
glass,  the  glory  of  the  Lord.'*  If  the  apostles  had 
concealed,  under  a  vail,  the  sacred  doctrines  of  re- 
ligion ;  if  they  had  hidden  a  spiritual,  under  a 
literal  meaning ;  how  could  it  be  said,  "  they  used 
great  plainness  of  speech,"  in  distinction  from  the 
ritual  law,  which  represented,  by  types  and  figures, 
a  Saviour  to  come  ?  The  contrast  evidently  shews, 
that  the  obvious,  literal  sense  of  the  sacred  writings 
is,  in  general,  the  true  sense,  and  we  are  to  look  for 
no  other.  Figures  and  similitudes  are  often  used 
by  all  good  writers  ;  not  to  conceal  their  meanings 
but  to  exhibit  truth  in  a  more  clear  and  striking 
light.  Comparisons  and  parables  frequently  occur 
in  the  sacred  writings  ;  but  the  design  and  tenden- 
cy of  them  is  to  illustrate  spiritual  things,  and  make 
them  plainer  to  the  apprehension  ;  or  to  give  them. 


The  Perspicukij  of  the  Scriptures.         877 

>an  easier  entrance  into,  and  deeper  impression  oil 
the  heart.  And  they  are  either  iramediately  ex- 
plained, Or  else  are  in  themselves  so  easy  and  ob- 
vious, that  common  sense  cannot  fail  to  understand 
and  apply  them. 

To  suppose  that  the  scriptures  are  a  mere  enigma 
and  allegory,  not  to  be  understood  literall)%  but  ac- 
cording to  some  curious,  far-fetched  interpretation, 
is  to  render  them  nugatory  and  useless.  They  can, 
on  this  supposition,  be  no  rule  of  faith  or  practice  ; 
but  every  man's  fancy  must  be  his  rule  ;  and  the 
best  expositor  of  the  Bible  will  not  be  the  man, 
Avho  has  the  soundest  judgment,  the  purest  heart, 
and  the  most  improved  understanding  ;  but  he  who 
has  the  most  teeming  invention,  and  the  wdldest 
imagination.  At  this  rate  of  interpreting  it,  we  shall 
make  it  speak  any  thing  and  every  thing,  and  con- 
sequently we  can  depend  upon  nothing. 

In  the  times  of  th6  apostles,  as  we  learn  from  some 
intimations  in  their  writings,  as  well  as  from  the 
writings  of  the  Christian  fathers,  there  were  certain 
heretics,  who  went  into  the  mystical  way  of  treating 
religion.  They  denied  Christ's  real  incarnation, 
death  and  resurrection,  and  the  literal  resurrection 
of  the  dead.  They  taught  that  Christ  came  not  in 
the  fiesh,  and  that  the  resurrection  was  already  past. 
They  pretended  that  these  things  were  only  vision- 
ary and  ideal.  The  apostle  John  plainly  alludes  to 
these  heretics  in  his  first  epistle.  "  Beloved,  believe 
not  every  spirit,"  or  every  man  who  boasts  that  he 
is  guided  by  the  spirit ;  *'  but  try  the  spirits  whether 
they  are  of  God  ;  because  many  false  prophets," 
pretending  to  be  under  the  direction  of  the  spirit, 
*'  are  gone  out  into  the  world.  Hereby  know  ye 
the  spirit  of  God.  Every  spirit,  who  confesseth 
that  Jesus  Christ  is  come  in  the  flesh,  is  of  God  ; 
but  every  spirit,  who  confesseth  not  that  Jesus 
Christ  is  come  in  the  flesh  is  not  of  God."     Judc 

Vol.  II.  Z     z 


378         The  Perspicuity  of  the  Scriptures. 

doubtless  alludes  to  the  same  persons,  when  he 
speaks  of  certain  "dreamers  ^vho  defile  the  flesh." 
They  imagined  that  all  religion  consisted  in  the  in- 
ward feelings  and  exercises  of  the  mind,  and  belong- 
<?d  only  to  the  spirit — that  the  flesh  had  no  concern 
in  the  religion  of  man  here,  and  Avould  take  no  share 
in  the  happiness  of  man  hereafter.  Hence  *'  they 
defiled  the  flesh  ;"  took  an  unbounded  licence  to 
indulge  the  motions,  and  gratify  the  inclinations  of 
the  flesh.  Read,  with  attention,  those  two  epistles, 
and  you  will  find  persons  of  thisdescription°opposed 
and  condemned. 

But  you  will  tell  me,  Paul  himself  often  calls  re- 
ligion a  mystery,  and  says,  "  Great  is  the  mystery 
of  godliness — wc  speak  the  wisdom  of  God  in  a 
mystery  :  the  hidden  wisdom." 

But  will  you  hence  conclude,  that  the  gospel  is 
a  hidden  mysterious  scheme  of  religion  ?  O  nly 
read,  in  connexion,  the  passages  alledged,  and  you 
will  see  that  nothing  could  be  farther  from  his  in- 
tention. 

There  are,  as  we  have  observed,  certain  grand 
and  astonishing  doctrines  in  the  gospel ;  incom- 
prehensible indeed,  but  not  unintelligible.  You 
cannot,  by  searching,  find  out  God  ;  you  cannot  fa- 
thom the  depth  of  his  counsels  ;  yet  there  is  such  a 
thing  as  the  knowledge  of  God's  character  and  will. 
We  may  know  what  is  necessary  to  be  known  ;  but 
we  cannot  stretch  our  minds  to  grasp  that  which  is, 
in  its  nature,  incomprehensible  to  finite  beings. 

It  is  however,  in  a  sense  still  different  from  this 
that  the  gospel  scheme  is  called  a  mystery  ;  as  you 
will  easily  see,  if  you  attend  to  the  several  places 
where  this  word  is  used. 

The  apostle  says  to  the  Ephesians,  "  To  me  is 
this  grace  given,  that  I  should  preach  among  the 
Gentiles  the  unsearchable  riches  of  Christ,  to  make 
all  men  see  what  is  the  fellowship  of  the  mystery. 


Tlie  Persptcuitij  of  the  Scriptures.         ST9 

which  from  the  beginning  of  the  world  hath  been 
hid  in  God,  that  now  might  be  known  the  manifold 
wisdom  of  God.^'  This  mystery,  this  man- 
ifold wisdom,  these  unsearchable  riches,  are  things, 
which,  from  the  beginning  of  the  world,  had  been 
hidden  in  the  purpose  of  God;  but  were  by  the 
preaching  of  the  apostles,  so  clearly  made  known, 
that  all  men  could  see  them.  The  dispensation  of 
providence  in  the  salvation  of  mankind  by  Jesus 
Christ,  is  called  a  mystery,  with  respect  to  that  time 
when  it  was  hidden  in  God's  secret  purpose  ;  but 
not  with  respect  to  the  time  when  it  was  declared 
and  revealed,  so  that  all  men  might  see  and  know  it. 

In  his  epistle  to  the  Romans,  the  apostle  calls  his 
preaching"  a  revelation  of  the  mystery,  which  was 
kept  sec^et  since  the  world  began,  but  now  is  made 
manifest  ;"  and,  "  by  the  scriptures  of  the  prophets 
is  made  known  to  all  nations  for  tlie  obedience  of 
faith."  The  great  work  of  redemption  by  Christ, 
and  the  calling  of  all  nations  to  share  in  this  redemp- 
tion, was  a  mystery  in  former  ages,  being  hidden  in 
God's  counsel,  and  not  fully  discovered  even  to 
Jews,  much  less  to  Gentiles.  But  since  the  coming 
of  Christ,  it  is  no  longer  a  mystery.  It  is  now  man- 
ifested and  revealed  by  the  preaching  of  the  apostles, 
as  well  as  by  the  scriptures  of  the  prophets,  to  all 
nations,  as  well  as  to  the  Jews.. 

What  the  principal  doctrines  are,  which  this 
glorious  mystery  comprises,  and  which  are  now 
made  known  for  our  faith  and  obedience,  the  apos- 
tle has  shewn  in  his  first  epistle  to  Timothy.  "  Great 
is  the  mystery  of  godliness  ;  God  was  manifest  in 
the  flesh,  justified  in  the  spirit,  seen  of  angels,, 
preached  to  the  Gentiles,  believed  on  in  the  world, 
received  up  into  glory." 

Again  the  apostle  siys,  "  I  shew  you  a  mystery  ; 
we  shall  not  all  sleep,  but  we  shall  all  be  changed." 
Gan  we  suppose  that  the  apostle  shewed  them  some- 
tliin_g;,  which   still  remained  a  mystery  after  he  had. 


380         The  Perspicuity  of  the  Scriptures. 

shewed  it.  No,  that  would  be  a  contradiction  :  But 
he  shewed  that  which  had  been  a  mystery  before  ; 
how  those  would  be  disposed  of  who  were  found 
alive  at  Christ's  coming. 

In  his  first  epistle  to  the  Corinthians,  he  tells  them 
in  what  light  they  were  to  view  the  preachers  of  the 
gospel.  "  Let  a  man  so  account  of  us,  as  of  the  min- 
isters of  Christ,  and  stewards  of  the  mysteries  of 
God."  His  meaning  surely  is  not  that  they  were 
to  preach  mystically ;  preach  things  which  would 
remain  mysteries  after  they  had  been  preached  ;  but 
that  God  had  committed  to  them  the  dispensation  of 
the  doctrines  of  the  gospel,  which,  as  faithful  stew- 
ards, they  were  to  distribute  by  manifesting  them 
to  all  men. 

Further  he  says,  "  We  speak  the  wisdom  of 
God  in  a  mystery,  even  the  hidden  wisdom,  which 
Gcd  ordained  before  the  world  unto  our  glory.'* 
But  then  he  adds,  "  God  hath  revealed  it  to  us  by 
his  spirit,  that  we  might  know  the  things  that  are 
freely  given  us  of  God,  which  things  vv^e  speak. '*^ 
This  mystery  was  that  which  had  been  hidden,  but 
was  now  revealed  and  known  to  the  apostles  ;  and 
this  they  spake,  that  others  also  might  know  it  as 
well  as  they. 

I  need  not  refer  to  other  passages.  It  is  suffici- 
ent to  observe  in  general,  that  the  word  mystery^  is 
commonly  used  in  the  same  sense,  throughout  the 
New  Testament,  and  especially  in  St.  Paul's  writ- 
ings ;  not  to  signify  something  which  is  still  un- 
known, but  something  which  had  been  unknown, 
and  was  now  made  manifest.  To  know  the 
mystery  of  the  kingdom  of  God — not  to  be  igno- 
rant of^  the.  mystery— to  understand  all  mysteries — 
to  see  what  is  the  fellowship  of  the  mystery — to  hold 
the  mystery  of  faith — to  acknowledge  and  make 
known  the  mystery  of  the  gospel,  are  phrases  which 
so  frequently  occur,  that  no  doubt  can  remain  con- 
cerning the  sense  in  which  the  word  is  used. 


The  Perspicuit'j  of  the  Scriptures.         381 

Our  business  then  is  to  read  and  search  the  scrip, 
tures,  and  to  attend  on  the  dispensation  of  the  gos- 
pel, in  the  way  oi"  God's  appointment,  that  we  may 
understand  that  great  mystery  of  godUness,  which 
was  unknown  to  the  early  ages  of  the  world,  and  is 
still  unknown  to  many  nations  of  the  earth  ;  but  is 
revealed  and  manifested  to  us  by  the  scriptures  of 
the  prophets,  and  more  fully  by  the  scriptures  of 
the  apostles,  who  used  great  plainness  of  speech. 
Let  us  contemplate  with  gratitude,  and  receive  with 
joy  the  riches  of  divine  grace.  Let  us  give  all 
diligence  to  secure  a  share  in  that  great  salvation, 
which  was  purshased  by  the  Redeemer's  blood,  and 
is  now  in  the  distinguishing  mercy  of  our  God, 
clearly  revealed,  and  freely  offered  to  us. 

2.  Our  text  shews  the  great  mistake  of  those 
who  imagine,  that  the  scriptures  cannot  be  under- 
stood without  some  special^  immediate  discovery 
from  the  spirit  of  God. 

To  prevent  misapprehensions,  I  would  observe, 
we  are  no  less  dependent  on  the  grace  of  God  in  the 
concerns  of  religion,  than  on  his  providence  in  the 
business  of  common  life  ;  and  we  need  the  kind  di- 
rection and  assistance  of  his  spirit  in  searcliing  the 
scriptures,  as  well  as  in  the  other  ordinary  duties  of 
religion.  But  then  the  guidance  of  the  spirit,  in 
this  matter,  is  in  a  way  of  aid  to  our  natural  facul- 
ties, not  in  a  way  of  revelation.  It  is  by  "  open- 
ing the  understanding,  fixing  the  attention,  bringing 
to  remembrance" — and  removing  prejudices  against 
the  truth  ;  not  by  immediate  discover)^  and  com- 
munication. We  are  therefore,  to  "  lay  apart  all 
filthiness  and  superfluity  of  naughtiness,  to  put  on 
meekness  and  humbleness  of  mind,"  and  to  search 
the  scriptures  with  careful  attention,  and  not  to  ex- 
pect that,  without  our  enquiry,  the  truth  contained 
in  them  will  be  immediately  revealed. 

If  the  scriptures  are  written  plainly,  why  may  we 
not,  by  the  proper  UiiC  of  our  faculties,  understand 


382         The  Perspicuity  of  the  Scriptures. 

these,  as  well,  as  other  plain  writhigs  ?  The  only- 
difference  is  in  the  aversion  of  a  corrupt  heart  to 
divine  and  spiritual  truths,  and  in  the  consequent 
inattention,  forgetfulness,  prejudice,  and  neglect  of 
enquiry.  Let  this  aversion  be  removed  or  suspend- 
ed, and  attentive  enquiry  take  place,  and  there  will 
be  no  more  difficulty  in  understanding  the  holy 
writings,  than  common  writings.  All  then  that  we 
can  suppose  the  spirit  of  God  to  do  in  this  case,  is 
to  awaken  a  sense  of  the  importance  of  divine 
things,^  and  open  the  heart  to  attend  to  them.  When 
this  is  done,  there  will  be  such  a  proper  use  of  our 
faculties,  as  will  lead  us  to  a  competent  knowledge 
of  revealed  truths,  without  an  additional  revela- 
tion. 

The  apostle,  speaking  of  the  great  doctrines  of 
the  gospel,  says,  "  God  hath  revealed  them  to  us," 
the  apostles,  *'  by  his  spirit;  for  the  spirit  searcheth  all 
things,  even  the  deep  things  of  God — which  things 
we  also  speak  ;^'  and  "  we  use  great  plainness  of 
speech.'-  But  to  what  purpose  have  they  so  plainly 
spoken  the  things  which  were  revealed  to  them  by 
the  spirit,  if  still  we  need  to  have  them  revealed 
to  us  by  the  spirit,  as  much  as  if  they  had  never 
been  spoken  ?  If  we  cannot  understand  this  written 
revelation,  without  another  to  explain  it,  how  shall 
we  understand  the  explanatory  revelation  without 
a  third  ?  We  may  as  well  be  in  doubt  concerning 
the  second,  as  the  first ;  and,  at  this  rate,  there  will 
be  no  end  of  revelations  ;  and  after  all,  we  may  not 
know,  whether  we  understand  any  of  them. 

The  apostle  John  says,  "  Beloved,  believe  not 
every  spirit,  but  try  the  spirits  whether  they  be  of 
God."  But  how  shall  ^vc  try  them  ?  He  adds, 
**  Hereby  know  we  tlie  spirit  of  God  :  Every  spirit, 
who  confesseth  that  Jesus  Christ  is  come  in  the  flesh, 
is  of  God."  Every  spirit,  Vv'hose  dictates  corres- 
pond with  the  plain  doctrines    of  the  gospel „    is 


The  Perspicuity  of  the  iScriptures,         S83 

divine.  *'  But  every  spirit,  who  confesseth  not  that 
Jesus  Christ  is  come  in  the  flesh,  is  not  of  God.'* 
^Eve^y  suggestion  which  contradicts  the  divine  ora- 
cles, is  from  the  false  spirit.  Tlic  apostle,  you  see, 
makes  the  word  of  revelation  the  standard,  hy  which 
you  are  to  try  and  prove  every  spirit.  But  tell  me 
how  you  will  use  this  as  a  test  and  rule  of  trial,  if 
}'ou  cannot  understand  it  without  an  immediate  dis- 
covery from  the  spirit?  Are  you  to  learn  the  mean- 
ing of  the  word  from  the  spirit,  and,  at  the  same 
time,  prove  the  truth  of  the  spirit  by  the  word  ? 
Must  you  not  know  \'our  rule,  before  you  can  apply 
it  to  measure  things  unknown  ?  Are  you  not  to  act 
as  rationally  in  religion,  as  in  tlie  ordinary  affairs  of 
life  ?  Whatever  suggestion  of  your  own  minds  ; 
whatever  doctrine  of  your  most  admired  teachers, 
contradicts  the  revelation,  which  God  has  already 
given,  conclude  it  to  be  false.  Never  suspect  that 
the  spirit  of  God  contradicts  itself. 

The  opinion  in  question,  you  see,  must  be  false  ; 
and  a  little  attention  will  convince  you,  that  it  is 
as  fatal  as  it  is  false.  It  at  once  bets  aside  the  use 
of  the  divine  oracles,  and  leaves  you  without  a 
guide.  It  lays  you  open  and  defenceless  to  ev- 
ery dangerous  delusion.  If  once  you  conclude 
that  the  word  of  God  can  be  understood  only 
by  immediate  discovery,  you  will  naturally  take 
every  impulse  and  suggestion,  whether  from  sa- 
tan  or  your  own  fancy,  to  be  a  heavenly  dic- 
tate ;  and  no  rule  will  you  have  by  which  to  ex- 
amine it.  You  will  drop  all  religious  enquir}-,  and 
give  yourself  up  to  the  fatal  guidance  of  internal  im- 
pressions, or  of  the  instructions  of  those,  whose 
daring  pretensions  lead  you  to  imagine,  that  they  are 
taught  by  the  spirit  of  God.  Thus  you  will  be- 
come an  easy  prey  to  every  wicked  and  subtiic 
deceiver,  and  will  soon  fall  into  strong  delusions  to 
believe  a  lie.  When  you  render  your  Bible  useless 
by  substituting  something  else  in  its  place,  you  have 


38'!         Tlie  Perspicuity  of  the  Scripturcu 

lost  all  your  security.  You  are  liable  to  be  driven 
about  with  every  wind  of  doctrine— ^by  the  sleight  of 
men- — bv  the  impulse  of  imagination,  and  by  the 
artifice  of  seducing  spirits.  In  case  of  doubt,  you  will 
h:ive  nothing  to  which  you  can  recur  but  your  own 
feelings ;  and  tlTCse  will  only  strengthen  the  decep- 
tion, and  you  will  wax  worse  and  worse,  deceiving 
and  being  deceived. 

Fix  then  on  this  as  a  grand  and  leading  principle, 
that  the  word  of  God  is  a  sufficient  rule  of  faith  and 
practice,  and  that  this  is  so  plain,  that  with  God's 
ordinary  assistance,  it  may  be  understood  by  proper 
attention  and  examination.  Adhere  invariably  to 
this  rule,  and  immediately  reject  whatever  ycu  find 
inconsistent  with  it,  or  not  capable  of  being  sup- 
ported by  it. 

3.  Another  error,  similar  to,  and  growing  out  of 
the  former,  which  our  text  plainly  confutes,  is,  that 
natural  or  unregenerate  men  are  incapable  of  under- 
standing the  scriptures. 

It  will  be  necessary  distinctly  to  state  this  point, 
that  my  meaning  may  not  be  misapprehended. 

It  is  granted,  in  the  first  place,  that  men  of  cor- 
rupt and  vicious  hearts  understand  not  divine  truths 
in  their  excellence  and  importance  ;  or,  to  speak 
more  properly,  they  have  not  that  sensible,  realizing 
view  of  the  certainty  of  them,  and  their  own  vast 
and  immediate  concern  in  them,  which  is  necessary 
to  give  them  a  practical  influence. — To  use  the  a- 
postle's  expression,  "  They  receive  not  the  love  of 
the  truth."  They  receive  it  not  as  the  word  of  God, 
and  therefore  it  worketh  not  in  them  effectually,  as  it 
does  in  them  who  believe.  But  they  may  have  a 
rational^  doctrinal  knowledge  of  the  religion  taught 
in  the  gospel.  Their  speculative  opinions  may  be 
just  and  scriptural.  They  may  have  as  good  a  stock 
of  Christian  knowledge  in  their  heads,  as  many  of 
the  regenerate,  though  it  does  not  in  the  same  man- 
ner  ii^jfluence  the  heart. 


The  Perspuuity  of  the  Scriptures.        385 

It  is  further  granted,  that  a  holy  and  upright  heart 
is  a  great  help  in  gaining  a  doctrinal  knowledge  of 
the  scriptures.  A  carnal  and  vicieus  man  is  apt  to 
neglect  the  means  of  knowledge,  or  to  attend  upon 
them  in  a  negligent  manner.  His  vices  naturally 
prejudice  him  against  the  truth,  and  dispose  him  to 
overlook  or  pervert  it.  While  the  gospel  con- 
demns, and  urges  him  to  renounce  his  favorite  sins^ 
he  is  under  a  powerful  temptation  to  relax  its  doc- 
trines and  precepts,  that  he  may  indulge  his  iniquities 
\vith  less  apprehension  of  danger. — But  the  honest 
and  pure  heart  loves  the  truth,  and  readily  embraces 
it,  when  it  is  fairly  proposed  with  its  evidence,  80 
that,  I  say,  the  good  man  stands  fairer  to  gain  a 
right  doctrinal  knowledge  of  the  scriptures,  than  any 
of  a  vicious  heart. 

There  is,  however  such  a  thing  as  a  natural  man's 
haviiig  just  sentiments  of  religion,  and  a  good  un- 
derstanding of  the  great  doctrines  of  the  gospeL 
As  in  the  renewed  there  are  remaining  corruptions, 
which  may  expose  them  to  spcculutiv  e  eiTors  in  the 
less  important  things  of  religion  ;  so  some  unsanc-, 
tified  men,  b}'-  a  certain  natural  openness  ot  mind,  ac- 
companied with  a  good  education,  may  be  secured 
from  gross  and  capital  mistakeso  And  those  cor- 
ruptions and  prejudices,  which  naturally  oppose  the 
truth,  may,  by  the  awakening  influence  of  the  divine 
spirit,  be  so  far  restrained  and  suspended,  that  con- 
viction will  enter,  and  truth  gain  their  assent. 
If  the  scriptures  are  written  with-,  plainness,  the 
same  natural  powers,  which  understand  other  things^ 
xhay,   with  due  application,-  understand  these. 

Saint  Paul  supposes,  that  a  tnan,  who  has  no 
charity,  and  who,  in  religion,  is  no  more  than  a 
mere  tinkhng  cymbal,  may  yet  understand  all  mys^ 
teries  and  all  knowledge,  and  speak  on  divine  sub, 
jects  with  the  tongue  of  an  angel,  Spcakini?  q% 
Vf>i,.  11,  '       A  a  a 


586        The  Perspicuity  of  the  Scriptures. 

himself  and  other  apostles,  he  says,  "  By  manifest- 
ation of  the  truth,  we  commend  ourselves  to  every 
man's  conscience  in  the  sight  of  God."  But  how 
could  they,  in  their .  preaching,  manifest  the  truth 
and  commend  it  to  every  man's  conscience,  if 
sinners  understood  not  their  meaning  ?  He  enjoins 
Timothy,  "  to  instruct  with  meekness  them  who 
oppose  themselves,  if  God  peradventure  will  give 
them  repentance  to  the  acknowledgement  of  the 
truth."  But  would  Timothy's  meek  instructions 
convince  of  the  truth  those  who  could  not  under- 
stand him  ? 

The  apostle  to  the  Hebrews  speaks  of  some, 
*'  who,  after  they  have  been  enlightened,  and  have 
tasted  the  good  word  of  God,  fall  away,  and  are 
never  renewed  again  to  repentance."  These  doubt- 
less are  unregenerate  men,  for  they  fall  away  to 
destruction  ;  but  they  were  enlightened,  and  had 
tasted  the  good  word  of  God.  Certainly  they  had 
a  doctrinal  knowledge  of  it ;  yea,  they  felt  some  in- 
fluence from  it  also. 

The  apostle  Peter  tells  us  of  some,  "  who  had  es- 
caped the  pollutions  of  the  world  through  the  knowl- 
edge of  the  Lord  and  Saviour  Jesus  Christ,  and 
yet  are  again  entangled  therein  and  overcome." 
They  had  such  a  knowledge  of  the  gospel  as  to  be 
very  observably  influenced  and  reformed  by  it. 
They  escaped  the  pollutions  of  the  world.  But  they 
were  still  unrenewed.  They  are  again,  not  only 
entangled,  but  overcome.  And  "  their  last  state  is 
worse  than  the  first."  It  is  added,  "  It  had  been 
better  for  them  not  to  have  known  the  \vay  of 
righteousness,  than,  after  they  had  known  it,  to 
turn  from  the  holy  commandment."  They  knew 
the  way  of  righteousness,  and  yet  turned  from  it. 
There  are  those,  who  know  their  Lord's  will,  and 
do  it  not,  and  who  will,  therefore,  be  beaten  with 
many  stripes. 


The  Perspicuity  of  the  Scriptures.        387 

Saint  Paul,  in  his  instructions  to  the  prophets  in 
Corinth,  says,  *'  If  all  prophesy,"  i.  e.  speak  with 
perspicuity ;  "  and  there  come  in,"  into  the  assem- 
bly, "  one  who  believeth  not,  or  one  unlearned,  he  is 
convinced  of  all,  heis  judged  of  all,  and  so  falling 
down  he  will  worship  God,  and  report,  that  God  is 
in  you  of  a  truth."  The  unlearned  and  the  unbe- 
liever may  understand,  and  be  convinced  by  the 
doctrines  of  the  gospel,  when  they  are  plainly 
proposed. 

Farther,  The  apostles  James  and  Peter  expressly 
teach  us,  that  "  Christians  have  been  begotten  by 
the  word  of  truth,  and  born  of  this  incorruptible 
seed."  But  how  can  the  word  be  a  means  of  effect- 
ing this  change,  if  it  cannot  be  understood  before 
the  change  is  effected  ?  "  By  the  law  is  the  knou^- 
ledge  of  sin."  But  in  order  to  its  producing  this 
knowledare,  it  must  itself  first  be  known.  ''  Faith 
cometh  by  hearing,  and  hearing  by  the  word  of 
God."  There  may  then,  before  faith,  be  a  knowl- 
edge of  the  word  of  God. 

"  When  Felix  heard  Paul  reason  of  righteous- 
ness, and  temperance,  and  a  future  judgment,  he 
trembled."  Did  not  he  understand  the  preacher  ? 
How  came  he  else  to  tremble  ? 

When  Peter,  on  the  day  of  Pentecost,  proved  by 
plain  arguments  taken  from  the  ancient  scriptures, 
and  by  recent  facts  known  to  all,  that  Jesus,  who 
had  been  crucified,  was  both  Lord  and  Christ,  his 
hearers  felt  the  conviction  :  They  were  pricked  in 
their  heart. 

But  enough,  and  more  than  enough  has  been  said, 
to  shew,  that  the  notion,  which  we  are  opposing,  is 
directly  contrary  to  the  tenor  of  the  gospel.  A  little 
attention  will  convince  you,  tl^at  it  is  also  pregnant 
with  most  dangerous  consequences. 

Admitting  it  to  be  true,  the  conclusion  is,  there 
is  nothing  incumbent  on  sinners  in  order  to  their 


SS8        The  Perspicuity  of  the  Sctipttiteg 

conversion — it  is  vain  for  tliem  to  read  the  gospet» 
or  hear  it  preached — there  is  no  possibility  of  thei? 
gaining  any  religious  knowledge  before  their  con- 
version, and  it  is  preposterous  to  seek  any.  Reason 
has  nothing  to  do  in  matters  of  religion,  and  revela- 
tion, indeed,  but  very  little  :  But  men  must  wait  for 
immediate  dictates  from  on  high. 

Farther,  if  none  but  gracious  persons  understand 
the  scriptures,  then  a  right  understanding  of  them  is 
an  evidence  of  grace.  Well — every  man  who  has 
formed  any  opinion  at  all,  naturally  concludes,  that 
his  own  opinion  is  right ;  consequently  he  will  con- 
clude himself  in  a  state  of  grace,  because  he  knows 
the  truth.  And  if  we  make  this  a  test  of  grace  in 
the  heart,  we  shall  condemn  every  man  as  a  sinner, 
■who  thinks  not  precisely  as  we  do.  Our  minds  will 
be  fast  closed  against  farther  light.  We  shall  be 
obstinately  tenacious  of  our  own  sentiments,  right 
or  wrong.  If  we  fall  into  an  error,  we  shall 
never  part  with  it.  Arguments  from  scripture 
"will  avail  nothing  to  our  conviction;  for  we  are, 
spiritual—we  judge  all  things,  and  will  be  judged 
of  no  man. 

But  here  it  will  probably  be  al^edged  ;  The  apostle 
Paul  himself,  in  his  first  epistle  to  the  Corinthians, 
ii.  chap.  14  verse,  says,  "  The  natural  man  receiveth 
not  the  things  of  the  spirit  of  God,  for  they  are  fool^ 
ishness  to  him,  neither  can  he  know  them,  because 
they  are  spiritually  discerned  ;  but  he  that  is  spririt- 
tial  judgeth  all  things."- — From  this  passage  some 
have  inferred,  that  no  unregenerate  man  can  have 
a  right  understanding  of  the  doctrines  of  the  gos- 
pel. But  this  inference  so  palpably  contradicts, 
the  plain  texts  already  adduced,  that  it  can  by  no 
means  be  admitted.  Only  attend  to,  the  scope  and 
connexion  of  the  apostle's  discourse  in  this  chapter, 
and  his  meaning  will  no  longer  be  doubtful.  He  is 
speaking  of  the  necessity  of  revelation,  in  order  to 
our  understanding  the  nature  of  the  gospej-dispen-. 


The  Perspicuity  oj  the  Scrip  fares.        389 

sation,  which  was  a  mystery  hidden  from  former 
ages,  but  was  now  made  known  to  the  apostles  by 
the  Spirit,  and  by  them  was  plainly  preached  to 
mankind.  In  confnmation  of  the  necessity  of  reve- 
lation, he  says,  "  The  natural  man  receiveth  not  the 
things  of  the  spirit  of  God."^ — The  man,  in  a  state 
of  nature,  he  who  has  nothing  to  guide  him  but  na- 
tural reason  and  human  wisdom,  "  He  receiveth 
not  the  things  of  the  spirit  ;*'  the  things  revealed  in 
the  gospel  by  that  spirit,  which  was  communicated 
A.0  the  apostles ;  "  For  they  are  foolishness  to  him  ;" 
being  destitute  of  that  pomp  and  parade  of  human 
wisdom,  by  which  the  wise  men  of  the  world  cap- 
tivated their  hearers  ;  "  neither  can  he  know  them,'* 
by  any  sagacity  or  study  of  his  own,  "  because  they 
are  spiritually  discerned  ;"  they  are  above  the  dis- 
covery of  human  reason,  and  discovered  only  by 
revelation.  He  does  not  say,  a  natural  man  can- 
not know  them  when  they  are  discovered  ;  but  he 
cannot  know  them  before  they  are  discovered  by 
that  revelation,  which  the  spirit  communicated  to 
the  apostles,  and  which  they  preached  to  others. 

Yea,  further,  the  doctrines  of  Jesus  Christ  seem- 
ed foolishness  to  many,  because  they  were  not 
taught  according  to  the  wisdom  of  the  world,  by  de- 
ductions of  human  reason.  The  apostle  says,  ''  The 
Greeks  seek  after  wisdom— we  preach  Christ  cru- 
cified— to  the  Greeks  foolishness,  but  to  them  who 
arc  saved — the  wisdom  of  God."  A  man  under 
the  power  of  a  carnal  mind,  and  filled  with  a  vain 
conceit  of  his  own  superior  knowledge  and  good- 
ness, discerns  not  in  the  gospel-scheme  of  salvation, 
that  heavenly  wisdom  and  excellence,  which  a  hum- 
ble, penitent  soul  perceives  and  admires.  His  spec- 
ulative opinions  of  the  gospel  may  be  right ;  but 
the  pride  and  corruption  of  his  heart  prevent  him 
from  receiving  it  with  approbation  and  love.  The 
^nregcucrate  and  the  regenerate  may   both  under- 


390         The  Perspicuity  of  the  Scriptures. 

stand  the  doctrines  of  the  gospel  alike — may  quite 
agree  in  their  speculative  sentiments  about  them — 
may  be  equally  sound  and  orthodox  in  their  opi- 
nions ;  and  yet  they  have  a  different  relish  and  af- 
fection for  these  doctrines.  The  former,  opposed 
to  them  in  the  temper  of  his  heart,  discerns  no  such 
excellence  in  them,  as  to  yield  to  their  power  and  in- 
fluence. The  latter  loves,  embraces  and  obeys  them. 
The  essential  discriminating  difference  between 
them  lies  not  in  their  knowledge  of,  and  opinions 
about  religion  ;  but  in  their  practical  regard  and  af- 
fection to  it. 

4.  Our  subject  teaches  us  the  true  method  of 
preaching  the  gospel. 

The  preacher,  after  the  example  of  the  apostles, 
must  use  great  plainness  of  speech,  and  by  manifest- 
ation of  the  truth,  commend  himself  to  every  man's 
conscience  in  the  sight  of  God  ;  lay  before  his  hear- 
ers divine  truths,  with  convincing  perspicuity ;  rea- 
son with  them  out  of  the  scriptures  ;  and,  from  the 
principles  of  natural  religion,  open  to  them  the  doc- 
trines and  precepts  of  revelation  by  a  judicious  col- 
lection, and  fair  illustration  of  pertinent  passages  ; 
and  urge  them  home  on  the  conscience  by  w^ell- 
chosen  arguments. 

The  method  of  some  declaimers,  to  allegorize 
the  plainest  passages,  and  turn  every  literal  text  to 
a  mystical  sense,  however  it  may  amuse  the  igno- 
rant and  injudicious,  and  raise  in  their  minds  an 
admiration  of  the  speaker's  knowledge  and  grace, 
contributes  nothing  to  improve  the  understanding, 
or  to  mend  the  heart.  It  is  a  criminal  abuse  and 
perversion  of  the  divine  word,  adapted  only  to  mis- 
lead the  blind,  and  beguile  unstable  souls.  Such 
preachers  "  turn  away  from  the  truth,  and  are  turn- 
ed unto  fables." 

5.  You  learn  from  the  preceding  observations,  in 
Tvhat  manner  you  ought  to  hear  the  word. 


The  Perspicuity  of  the  Scriptures,        3D1 

The  gospel  is  written  with  a  plainness  suited  to 
common  understandings.  Hear  the  preaching  of  it, 
not  with  implicit  credulity,  but  with  honest  atten- 
tion, judging  for  yourselves  what  is  truth.  What 
is  agreeable  to  the  sacred  oracles,  receive  with  read- 
iness, and  obey  with  cheerfulness.  What  appears 
doubtful  bring  to  the  testimony.  What  this  con- 
demrs  you  must  reject.  Examine  obscure  texts 
by  those  which  are  plain  ;  prove  speculative  opin- 
ions by  practical  precepts. 

To  conclude  :  It  concerns  you  to  be  well  settled 
in  your  religious  principles,  that  you  may  not  be 
carried  about  with  every  wind  of  doctrine.  To  this 
end  search  the  scriptures  diligently  and  humbly, 
applying,  in  your  inquiries,  all  proper  assistances. 
Revere  the  scriptures  as  a  revelation  from  heaven, 
given  to  instruct  you,  what  you  ought  to  believe,  to 
be,  and  to  practise.  Make  these  the  standard  by 
which  to  try  every  doctrine  and  every  spirit.  Bear 
in  mind  this  thought,  that  religion  is  a  rational 
thing,  designed  to  make  men  wise,  good  and  happy. 
Remember  that  it  consists  not  in  wild  sallies  of  im- 
agination, or  vehement  transports  of  passion  ;  but 
in  a  calm,  steady  view  of  divine  truths,  influencing 
the  temper  and  life  ;  and  whenever  it  takes  posses- 
sion of  men's  hearts,  renders  them  like  to  God  in 
holiness  ;  gives  them  approving  apprehensions  of 
his  character ;  directs  them  to  a  uniform  love  of  him, 
hope  in  him  and  obedience  to  him ;  disposes  them 
to  justice,  peace,  candor  and  beneficence  tov/ard 
mankind  ;  subdues  their  lusts  and  worldly  affec- 
tions ;  forms  them  to  sobriety,  meekness  and  puri- 
ty ;  and  makes  them  better  men  in  all  changes  of 
condition,  and  in  all  relations  of  life.  In  short,  con- 
sider, that  religion  is  a  solid,  and  an  amiable  thing ; 
and  they  who  possess  it,  are  really  excellent  and 
substantially  good. 


302       The  Perspicuity  of  the  Scriptures. 

Guided  by  these  sentiments,  you  will  easily  dis- 
tinguish between  truth  and  error.  Let  the  pluiii 
sense  of  scripture,  not  the  suggestions  of  fancy,  or 
tlie  opinions  of  men,  be  your  directory.  Enquire 
with  humility  and  integrity,  with  a  desire  to  know, 
and  resolution  to  do  the  will  of  God,  fervently  im- 
ploring  the  guidance  of  his  good  spirit.  Thus  will 
your  inquiries  be  successful ;  for,  "  the  meek  he 
will  guide  in  judgment  j  the  meek  he  will  leach 
his  way." 


The  Soul  rejoicing  in  deliverance  from  Prison, 
^^^^••^^^^^ 

-     PSALM  cxlil  7. 

Pri*m  my  soul  out  of  prison,  that  1  mny  praise  tJiy  name :  the  f 
righteous  shall  compass  ms  about^  for  thou  hasl    dealt   bouuti- 
fuUtf  with  m€, 

X-/AVID  wrote  this  psalm  in  a  time  of 
great  affliction.  And  his  affliction  was  of  such  a 
nature,  that  he  considered  it  as  a  kind  of  imprison- 
ment. Perhaps  he  was  hidden  in  the  cave  of  Adul- 
1am,  or  Engeddi,  whither  he  had  retreated  for  se- 
curity from  Saul's  pursuing  army.  Here  he  poured 
out  his  complaint  before  God.  He  saw  no  way  of 
escape,  no  human  means  of  deliverance. — He  look- 
ed on  the  right  hand,  and  there  was  none  who  would 
know  him  ;  no  man  cared  for  his  soul.  In  this  dis- 
tress he  thus  cried  to  the  Lord,  "  Thou  art  my  ref- 
uge, my  portion  in  the  Land  of  the  living  ;  attend 
to  my  cry,  for  I  am  brought  very  low.  Deliver 
me  from  my  persecutors,  for  they  are  stronger  than 
L  Bring  my  soul  out  of  prison,  that  I  may  praise 
thy  name.  The  righteous  shall  compass  me  about." 
Thv  mercv  to  me  shall  attract  the  admiration  of  all 
Vol.  H.  B  b  b 


394  The  Soul  brought  out  Of  Prison, 

good  men,  who  will  join  with  me  in  songs  of  thanks- 
giving. 

We  may  here  observe, 

That  there  are  some  troubles,  which  much  re- 
semble an  imprisonment,  and  in  which  humble  souls 
apply  to  God  for  deliverance. 

That  one  argument,  which  the  humble  plead  for 
deliverance,  is  that  God's  name  may  be  praised. 

I.  There  are  troubles  in  this  world,  which  may 
be  called  an  imprisonment. 

The  prisoner  is  in  a  state  of  confinement, 
secluded  from  friends,  shut  up  in  solitude,  or  in 
company  which  is  worse  than  solitude,  has  no  pow- 
er to  effect  his  own  deliverance,  and,  in  some  cases, 
little  hope  of  obtaining  it. 

There  are  other  cases  so  much  resembling  this, 
that  they  may  be  called  by  the  same  name. 

A  state  of  sickness  and  injirmity  is  a  species  of 
imprisonment.  The  afflicted  person  is  confined  to 
his  house,  perhaps  to  his  bed,  and  finds  no  rest 
even  there.  He  is  full  of  tossings.  He  says  in  the 
morning,  When  will  it  be  evening  ?  And  in  the 
evening,  when  will  it  be  morning  ? 

He  loathes  his  necessary  food  ;  forsfets  to  eat 
bread,  or  eats  with  disgust.  He  cannot  go  forth 
to  pursue  the  occupations,  mingle  in  the  company, 
or  participate  in  the  pleasures  of  the  world,  or  to 
view  the  beauties  of  nature  and  contemplate  the 
bounties  of  providence. 

He  is  in  a  measure,  secluded  from  social  con- 
verse ;  he  may  through  weakness  be  incapable  of 
it,  or  through  long  confinement  have  become  as  a 
dead  man  out  of  sight,  and  out  of  mind.  Hence 
James  recommends  it,  as  an  essential  Christian  du- 
ty, that  we  visit  those  who  are  in  affliction.  It  is  a 
'high  encomium,  which  Christ  bestows  on  his  faith- 
ful friends  :  "  I  was  sick  and  ve  visited  me,  I  was 
in  prison  and  yc  came  unto  me." 


The  Soul  brought  out  of  Prison.  395 

It  is  to  pious  souls  a  great  aggravation  of  this  af- 
fliction, that  they  are  deprived  of  the  privilege  of 
social  worship  :  They  once  rejoiced  with  them  who 
said,  "  Come,  and  let  us  go  up  to  the  house  of 
God  :  Great  pleasure  and  improvement  they  ha\'e 
often  found  in  the  sanctuary.  Often  have  their 
souls  been  comforted  and  enlivened  by  attending  on 
divine  ordinances.  When  they  remember  these 
things,  they  pour  out  their  souls  within  them  ;  for 
they  had  gone  with  the  multitude  ;  they  went  with 
them  to  the  house  of  God  with  the  voice  of  joy  aiul 
praise.  "  This  thing  they  desire  of  the  Lord  ;  this 
they  seek  after,  that  they  may  dwell  in  the  house 
of  the  Lord  all  the  days  of  their  life,  to  behold  the 
beauty  of  the  Lord,  and  to  enquire  in  his  temple.'* 

Some,  in  their  sickness,  may  reflect,  with  pain- 
ful regret,  on  their  past  criminal  neglect  of  the  sa- 
cred privileges  of  the  sanctuary.  Solomon  speaks 
of  those,  who  mourn  at  the  last,  when  their  flesh 
and  their  body  are  consumed,  and  say,  "  How  have 
we  hated  instruction,  and  our  heart  despised  re- 
proof?" 

Another  painful  circumstance,  which  often  at- 
tends a  state  of  sickness,  is  a  fear  of  its  consequen- 
ces. There  are  many  who  through  fear  of  death 
are  subject  to  bondage.  This  bondage  to  fear  in- 
creases as  death  seems  to  approach*  Sickness 
gives  them  a  more  sensible  apprehension  of  the 
nearness,  certainly  and  solemnity  of  death,  than 
they  have  usually  felt  in  former  days.  They  no_w 
lament  their  past  neglect  of  selfexaniination,  and 
their  past  inattention  to  the  state  of  their  souls. 
They  now  long  for  those  hopes  and  con^iibrts,  which 
spring  from  a  consciousness  of  godly  sincerity. 
They  think,  they  could  bear  the  pains  of  sickness 
with  patience,  and  meet  the  change  of  death  with 
serenity,  if  they  could  assure  their  hearts  before 
God.     In  this  stale  of  mind  they  pray,  "  O  God^, 


396  The  Soul  brought  out  of  Prison, 

bring  our  souls  out  of  prison,  that  we  may  live  and 
praise  thy  name.'^  Deliver  us,  that  we  may  repair 
past  neglects,  resume  past  privileges,  and  acquire 
consoling  hopes — My  friends,  in  the  day  of  health 
lay  a  foundation  for  comfortable  hopes  and  reflec- 
tions in  sickness. 

Again  ;  Oid  age  is  a  kind  of  imprisonment.  It 
is  attended  with  all  the  painful  circumstances  of 
sickness,  and  with  this  additional  one,  that  there  is 
no  hope  of  being  liberated  from  this  prison,  till 
death  brings  a  discharge.  Happy  the  aged  saint, 
who  can  contemplate  this  discharge,  as  his  final 
deliverance  from  bondage,  and  his  introduction  to 
the  glorious  liberty  of  the  sons  of  God.  When 
he  sees  his  prison  walls  giving  way,  and  feels  them 
tottering  around  him,  he  looks  through  the  open- 
ing crevices  with  pleasure,  and  beholds  with  trans- 
port the  heavenly  light  which  darts  through  them. 
He  lifts  up  his  head  with  joy,  for  his  redemption 
draws  near.  He  anticipates  with  gladness  the  ap- 
proaching hour,  when  he  shall  leap  from  his  pris- 
on ;  shall  escape  from  the  sinful  company,  in  which 
he  has  long  been  detained,  and  shall  find  himself 
compassed  about  with  the  righteous,  with  iingels 
and  the  spirits  of  the  just,  who  will  join  with  him 
in  songs  of  praise,  that  the  Lord  hath  dealt  bounti- 
fully with  him. 

But  how  gloomy  and  dismal  is  the  period  of  de- 
clining life,  to  the  conscious  sinner,  who  has  lived 
a  stranger  to  God  and  religioi;,  and  is  now  a  stran- 
ger to  peace  and  hope  ?  His  soul  is  in  prison — in 
painful  confinement  and  dreary  darkness.  And 
yet  here  he  wishes  to  remain.  He  dieads  the  day, 
when  his  soul  shall  be  brought  out  of  prison  ;  for 
this  deliverance  will  be  only  for  consignment  to  a 
more  doleful  dungeon,  from  which  there  is  no  es- 
cape, and  no  redemption. 


The  Soul  brought  out  of  Jt' risen.  397 

iiow  wise  are  they,  who  in  early  liiV,  prepare 
for  old  age — who  by  a  seasonable  attention  to  pie- 
ty and  religion  provide  lor  themselves  the  comforts 
of  a  good  conscience  and  a  good  hojx;  against  that 
evil  day,  when  all  worldly  prospects  shall  l)e  cut  oft", 
and  earthly  pleasures  fiown  away.  To  this  early 
preparation  wisdom  urges  you,  ye  youths  :  Obey 
her,  and  she  will  preserve  you. 

Solomon,  speaking  of  the  evils  incident  to  age, 
says,  "  Those  that  look  out  of  the  windows  arc 
darkened,  and  the  daughters  of  musick  are  brought 
low."  The  failure  oisu^'ht  and  hearing  is  a  calami- 
ty to  the  aged  ;  a  much  greater  calamity  to  the 
young.  The  former  have  enjoyed  these  faculties 
for  many  years,  and  expect  not  to  need  them  much 
longer.  The  latter  hope  for  future  years ;  but 
gloomy  is  the  thought,  that  those  years  are  to  pass 
in  prison — in  solitude  and  darkness — in  a  useless  or 
unsocial  confinement.  The  person  deprived  of 
hearing  is  alone  in  the  midst  of  company.  He 
tastes  none  of  the  pleasures,  and  enjoys  none  of  die 
benefits  of  friendly  conversation,  and  he  is  exclud- 
ed from  the  sacred  privileges  of  the  sanctuarN", 
which  were  once  his  delight. 

Blindness  is  a  calamity  still  raort  grievous.  It 
places  the  sufferer,  not  merely  in  a  prison,  but  in  a 
dungeon.  He  can  no  more  view  the  beauties  of 
nature  and  the  wonders  of  creation.  He  can  no 
more  behold  those  stupendous  v/orks,  v\'hicli  dis- 
play  the  majesty,  wisdom  and  gciiodness  of  God. 
To  him  the  sun  and  moon  and  stars,  which  sho\y 
the  Creator's  glory,  are  extinguished.  The  di:>- 
tinction  of  day  and  night  is  lost.  The  book  of  na- 
ture is  a  universal  blank.  The  book  of  revelation 
is  shut  and  sealed.  He'  can  no  more  refresh  hid 
weary  spirits,  revive  his  pious  sentiments,  improve 
his  religious  knowledge,  enliven  his  devout  affec- 
tions,, and  strcngtr.en  his  holy  resoli'.tioirSj   by  rctir- 


398  The  Soul  brought  out  of  Prison. 

iiig  to  his  closet  and  there  looking  over  the  sacred 
pages.  Happy  is  he,  if  he  has  a  fund  of  knowledge 
treasured  up  in  his  mind,  from  which  he  can  dra\v 
occasional  supplies.  Happy,  if  he  has  friends  a- 
bout  him,  who  by  reading  and  conversation  can 
supply  in  some  measure  the  want  of  sight. 

He  also  feels  his  loss  in  the  common  duties  of 
Kfe,  and  in  his  important  domestick  cares.  He  is 
shut  up  and  cannot  go  forth.  While  he  is  in  his 
house,  he  gropes  for  the  wall  at  noon  day.  When 
he  ventures  abroad,  fear  is  in  the  way.  He  calls 
for  a  guide  to  direct  his  steps.  He  may  apply  the 
complaint  of  the  prophet ;  "  I  have  seen  affliction 
by  the  rod  of  God's  wrath.  He  hath  led  me  and 
brought  me  into  darkness,  and  not  into  light.  His> 
hand  is  turned  against  me  all  the  day.  He  hath  set 
me  in  dark  places,  as  those  who  are  dead  of  old. 
He  hath  hedged  me  about,  that  I  cannot  get  out. 
He  hath  made  my  chain  heavy.  W^hen  I  look  for 
light  he  turns  it  into  darkness  and  the  shadow  of 
death."  In  such  a  case  he  needs  the  comforts  of 
faith  and  patience  ;  and  is  intided  to  the  compas- 
sion and  prayers  of  his  friends. 

When  we  see  one  in  this  uncomfortable  condi- 
tion, Let  us  thank  God  for  our  own  happy  distinc- 
tion. And  remembering,  that  the  seeing  eye  and 
the  hearing  ear  are  from  him,  and  may,  at  his  pleas- 
ure be  withdrawn  from  us,  as  they  have  been  from 
others,  let  us,  W'hile  we  enjoy  them,  wisely  im- 
prove them  in  acquiring  those  supplies  of  knowl- 
edge and  grace,  whicli  will  be  our  consolation  and 
support  in  the  dark  and  solitary  seasons  of  life. 

The  li2;ht  has  come  and  the  9:lorv  of  the  Lord 
has  risen  upon  us  by  the  gospel  revelation.  Wo  to 
them  who  love  darkness  rather  than  light,  and, 
shutting  their  eyes,  walk  in  darkness  while  the 
light  shines  around  them.  "  Will  God  shine  into 
ourheartS;  and  give  the  light  of  the  knowledge  of 


The  Soul  l^rought  out  of  Prison.  399 

'the  glory  of  God  in  the  face  of  Jesus  Christ.  Will 
he  enlighten  the  eyes  of  our  understanding,  that  we 
may  see  what  is  the  hope  to  which  we  are  called, 
and  what  are  the  riches  of  the  glory  of  that  inheri- 
tance which  God  has  provided  for  the  saints. 

There  is  still  another  and  more  important  sense, 
to  which  the  expression  in  the  text  may  be  accom- 
modated. We  may  consider  it  as  descriptive  of 
the  moral  condition  of  a  guilty  soul. 

The  scriptures  represent  sinners  as  in  a  state  of 
bondage,  as  under  the  dominion  of  sin,  in  the 
bond  of  iniquity,  bound  over  to  judgment,  shut  up 
unto  the  faith,  and  having  no  way  of  escape,  but  by 
the  redemption  which  is  in  Christ. 

The  sinner,  awakened  to  a  just  and  iuipressive 
view  of  his  condition,  sees  his  soul  to  be  in  prison. 
Convinced  of  his  corruptions  and  transgressions, 
and  of  the  strict  demands  and  dreadful  sanctions 
of  God's  laVv,  he  knows,  that  he  is  worthy  of,  and 
obnoxious  to  eternal  condemnation.  He  once 
thought  himself  alive,  and  felt  secure.  He  had  no 
conception  what  sin  was,  how  it  abounded  in  him, 
and  how  God's  threatenings  were  pointed  against 
him.  His  conscience  was  quiet  and  undisturbed  ; 
or  if  it  happened  at  any  time  to  be  awakened,  it 
soon  sunk  down  into  its  former  apathy.  His 
thoughts  were  chiefly  employed  about  the  interests 
and  pleasures  of  the  world.  These  he  pursued 
with  as  much  ardor,  as  if  he  had  nothing  else  to 
regai'd,  no  sins  to  forsake,  dangers  to  escape,  or 
soul  to  save.  But  when  the  commandment  comes 
home  to  his  conscience  in  its  nuritv  and  extent, 
in  jits  righteous  demands  and  awful  threatan- 
ings,  he  perceives  himself  to  be  dead.  Sin  now 
by  the  commandment  becomes  exceedingly  sin- 
ful, and  his  soul  exceedingly  guilty.  With 
his  former  partial  and  contracted  ideas  of  the  law, 
he   discerned  in  himstif  but   few   transgressions. 


400  The  Soul  hrought  out  of  Vrhon^ 

and  these  small  and  excusable.  But  now,  by  the 
powerful  application  of  the  law,  his  transgressions 
appear  innumerable  and  highly  criminal.  He  per- 
ceives in  himself  those  evil  imaginations,  corrupt 
affections  and  impious  enmities,  of  which  once  he 
had  no  suspicion. 

He  has  now  different  sentiments  of  the  nature  and 
malignity  of  sin.  He  cannot  palliate  and  excuse 
it,  as  he  used  to  do.  He  views  the  commandment 
as  coming  from  divine  authority,  and  as  binding 
himself  no  less  than  others  ;  and  as  he  knovv's  it  to 
be  just  and  good,  so  he  feels  his  obligation  and  de- 
sert. He  beholds  the  lightenings  and  hears  the 
thunders  of  Sinai,  sees  them  to  be  pointed  at  him, 
and  finds  himself  defenceless. 

Some  latent  principles  of  sin  are  now  put  in  op- 
eration. In  his  careless,  unawakened  state,  he 
gave  free  indulgence  to  his  lusts.  Now  they  are 
laid  under  great  restraint.  Hence  he  feels  that 
contrariety  of  heart  to  the  nature  and  law  of  God, 
of  which  he  was  before  quite  insensible.  While 
conscience  was  asleep,  corrupt  inclinations  met 
with  no  controul,  and  scarcely  was  their  existence 
perceived.  But  now  there  is  a  conflict  between 
his  conscience  and  his  lusts,  and  the  latter  become 
manifest. 

He  is  pressed  with  new  temptations.  To  di- 
vert his  serious  meditations  and  resolutions  the  ad- 
versary throws  in  his  way  those  objections  to  piety 
and  enticements  to  iniquity,  for  which,  in  his  insen- 
sible state,  there  was  no  place  or  occasion.  He 
feels  those  Vv-orkings  of  pride,  unbelief,  impatience 
and  discouragement,  and  those  oppositions  to  in- 
ward, experimental  religion,  to  which  he  once 
seemed  a  stranger.  Hence  he  is  ready  to  conclude, 
that  he  is  grown  worse,  and  is  become  more  wick- 
ed than  ever  he  was.     But  the  real  difference  may 


The  Soul  brought  out  of  Prison.  401 

be,  not  in  the  corruption  of  the  heart,  but  in  his 
sense  of  this  corruption. 

He  now  sees,  that  the  law  of  God  condemns  him 
to  death,  and  his  conscience  justifies  the  sentence.. 
He  is  not  reconciled  to  the  sentence  as  what  he  is 
unllln^^  should  be  executed  ;  but  he  approves  it,  as 
Avhat  might  justly  be  executed.  He  adopts  the 
language  of  David,  *'  Thou  mayst  be  justified  when 
tliou  speakest,  and  clear  when  thou  judgest." 

Thus  he  finds  his  soul  in  prison,  in  the  bond  of 
iniquity,  under  the  condemnation  of  the  law.  And 
he  feels  an  incapacity  to  eftect  his  own  deliverance. 
He  cannot  wrest  himself  out  of  the  hands  of  justice, 
expiate  his  guilt,  repair  the  dishonors  he  has  done 
to  God,  or  compensate  the  injuries  he  has  done  to 
men.  He  cannot  revoke  the  mischiefs  produced  by 
his  evil  conversation  and  example.  He  knows  not 
how  many  by  his  influence  have  been  led  astray,  nor 
where  to  find  them,  that  he  may  counterwork  this 
influence.  Some  of  them  may  be  in  another  world, 
and  most  of  them  beyond  his  reach.  If  he  could 
see  them,  perhaps  he  could  do  them  little  service. 
The  infection  communicated  to  them  may  have 
wrought  too  deeply  into  their  souls  to  be  cured  by 
his  applications.  If  he  could  revoke  the  mischiefs 
he  has  done,  and  do  no  more,  yet  past  guilt  remains, 
which  no  human  works  can  cancel,  and  which  sov-, 
ereign  mercy  alone  can  remove. 

But  he  feels  himself  incompetent  to  the  obedience 
which  he  owes,  and  to  his  recovery  from  the  bond- 
age into  which  he  has  fallen.  Thus  he  is  shut  up 
unto  the  faith  which  the  gospel  reveals.  He  cannot, 
he  dares  not  trust  in  himself,  rely  on  any  works  he 
has  done,  any  resolutions  he  forms,  any  exertions  he 
shall  make,  as  adequate  means  of  dehverance.  He 
prays  in  the  language  of  the  humble  Psalmist, 
"  Thou  art  my  refuge,  O  Lord,  my  portion  in  the 
land  of  the  living ;    attend  to  my  cry,  for  I  anx 

Vol,  IL  C  c  c: 


402  The  Soul  brought  out  of  Prison, 

brought  very  low ;  deliver  me  from  mine  enemies  ; 
bring  my  soul  out  of  prison." 

Here  he  must  look  to  the  Saviour  by  faith.  "  It 
is  a  faithful  saying  and  worthy  of  all  acceptation, 
that  Christ  came  into  the  world  to  save  sinners." 
Let  the  sinner,  convinced  of  his  guilty  and  helpless 
state,  look  away  from  himself  to  the  merciful  God 
through  the  Redeemer,  who  came  to  save  them  who 
are  lost.  Let  him  count  all  things  but  loss  for  the  ex- 
cellency of  the  knowledge  of  Christ,  and  renounce 
all  other  ways  of  salvation,  that  he  may  win  him  and 
be  found  in  him. 

God,  who  sent  his  Son  into  the  world  to  redeem 
a  guilty  race,  will  mercifully  hear  the  prayers,  and 
abundantly  pardon  the  sins  of  the  humble  and  peni- 
tent. The  Saviour,  who  condescended  to  die  for 
sinners,  will  kindly  embrace  those  who  come  to  him 
sensible  of  their  guilt.  The  spirit  whom  the  Fa- 
ther has  sent  in  Christ's  name,  is  able  to  cleanse 
mourning  souls  from  the  defilement  of  sin,  and  to 
preserve  them  unto  eternal  life. 

The  sincere  penitent,  in  the  belief  of  these  truths, 
resigns  himself  to  the  God  whom  he  has  offended, 
relying  on  his  mercy  through  the  atonement  of 
Jesus  for  the  pardon  of  all  his  sins,  and  resolving 
through  the  grace  of  the  spirit  to  walk  in  newness  of 
life.  Thus  being  made  free  from  sin,  from  its  reigning 
power  and  condemning  guilt,  he  has  his  fruit  unto 
holiness.  He  reckons  himself  to  be  dead  indeed 
unto  sin,  but  alive  unto  God  through  Jesus  Christ. 

H.  We  proceed  to  the  second  part  of  our  subject : 
That  one  great  argument  which  humble  souls  urge 
for  their  deliverance  from  prison  is,  that  God's  name 
may  be  praised. 

This  argument  they  use  both  in  worldly  afflic- 
tions, and  in  spiritual  distresses. 

They  regard  the  glory  of  God  in  all  conditions. 
Ill  the  day  of  trouble  they  aim  to  glorify  him  by 


The  Soul  brought  out  of  Prison,  40S 

patience  and  submission,  which  are  graces  appro- 
priate to  a  state  of  adversity.  But  they  desire  de- 
liverance from  such  a  state,  that  they  may  glorify 
him  more  ;  may  serve  him  in  the  active  duties  of 
piety ;  and,  enhvened  by  his  mercies,  may  more 
sensibly  feel  their  obligations,  and  more  devoutly 
speak  his  praises  ;  and  especially  that  they  may 
mingle  v^^ith  the  saints  in  celebrating  his  works  in 
the  sanctuary.  This  was  David's  spirit  and  lan- 
guage in  his  afflictions.  "  Thou  art  the  God  of  my 
strength.  Why  dost  thou  cast  me  off  ?  Why  go  I 
mourning  because  of  the  oppression  of  the  enemy  ? 
O  send  out  thy  light  and  truth,  let  them  lead  me, 
let  them  bring  me  to  thy  holy  hill,  and  to  they  taber- 
nacles. Then  will  I  go  unto  the  altar  of  God,  unto 
Gpd  my  exceeding  joy  ;  yea,  upon  the  harp  will  I 
praise  thee,  O  God,  my  God."  "  Have  mercy 
upon  me,  O  God,  and  consider  my  trouble,  that  I 
may  shew  forth  all  thy  praise  in  the  gates  of  the 
daughter  of  Zion,  I  will  rejoice  in  thy  salvation." 
This  he  considered  as  one  end  which  God  intended 
in  the  deliverances,  which  he  was  pleased  to  grant, 
*'  Thou  has  turned  for  me  my  mourning  into  danc- 
ing, thou  hast  put  off  my  sackcloth  and  girded  me 
with  gladness,  to  the  end  that  my  glory  may  sing 
praise  unto  thee  and  not  be  silent.  O  Lord  my  God,  I 
will  give  thanks  unto  thee  for  ever?"  As  patience  and 
submission  mitigate  the  smart  of  affliction  ;  so  gra- 
titude and  praise  exalt  the  sweetness  of  salvation. 

Again  ;  humble  souls  mourning  under  a  sense  of 
their  spiritual  imprisonment,  pray  for  deliverance 
with  the  same  argument  in  their  lips,  and  the  same 
sentiment  in  their  hearts. 

To  the  Ephesians  the  apostle  observes,  that 
God  had  predestinated  them  to  the  adoption  of  chil- 
dren by  Jesus  Christ,  and  had  arranted  them  a  tide  to 
an  inheritance  among  the  saint"!,  that  they  should  be 
to  tl:ie  praise  of  his  glory."     Saint  Peter  instructs 


'404  The  Soul  brought  out  of  Prison, 

believers,  that  one  reason  why  God  had  selected 
ihem  from  the  world,  as  a  holy  nation    and  pecu- 
liar people,  was  that  they  might  shew  forth   the  ' 
praises  of  him,  who  had  called  them  out  of  darkness 
into'his  marvellous  light." 

Penitent  souls,  burdened  with  a  sense  of  sin  and 
guiit,  are  afflicted  with  a  view  of  their  own  danger  ; 
and  from  this  they  seek  deliverance.  But  v/hat  adds 
to  their  grief  and  anguish,  is  a  conviction  of  the  dis- 
honour which  they  have  offered  to  God  by  breaking 
his  commandments  and  abusing  his  mercies. 
Hence  the  sorrow  which  works  repentance  is  called 
godhj  sorrow,  as  the  sincerity  of  Gospel  obedience  is 
called  ^W/z/ sincerity.  While  they  mourn  for  their 
sins,  as  committed  againstGod,  they  will  pray  for  de- 
liverance, that  they  may  glorify  his  name.  In  the 
sorrows  and  humiliations  of  conscious  guilt,  they 
think,  how  happy  are  the  souls,  whose  iniquities  are 
pardoned,  and  whose  pollutions  are  purged  away — 
who  can  look  up  to  God  as  a  reconciled  friend,  and 
draw  near  to  him  with  confidence  of  his  gracious  at- 
tention— who  can  appropriate  the  rich  promises  of 
his  word  and  view  all  things  as  working  for  their 
good — who  can  contemplate  heaven  as  their  eternal 
home,  and  death  as  their  passage  thither.  They 
long  to  be  placed  in  this  happy  condition,  that 
they  may  partake  in  the  joys,  and  join  in  the 
praise  of  them  who  are  redeemed  from  the  earth. 
This  was  the  prayer,  and  this  the  resolution  of  David 
in  the  penitential  exercises  of  his  soul.  "  Blot  out 
all  mine  iniquities,  and  create  in  nie  a  clean  heart ; 
take  not  thy  holy  spirit  from  me,  restore  to  me  the 
joy  of  thy  Scilvation  ;  deliver  me  from  blood  guilt- 
iness, and  my  tongue  shall  sing  aloud  cf  thy  right- 
eousness. Open  my  lips,  and  my  mouth  shall  shew 
forth  all  they  praise." 

If  any  feci  themselves  in  priscn.,  and  desire  to  be 


The  Soul  brought  out  of  Prison.        405 

broughtoutof  it,  that  they  may  priase  God's  name,  let 
them  remember  and  consider  that  the  door  of  deliver- 
ance is  open.  The  Redeemer  is  come,  is  come  to  Zi- 
on,  is  come  to  this  place.  He  was  sent  to  proclaim, 
liberty  to  tlie  captives,  and  the  opening  of  the  pri- 
son to  them  that  are  bound.  By  the  blood  of  the 
covenant  he  sends  forth  the  prisoners  out  of  the  pit. 
Turn  ye  then  to  the  strong  hold,  ye  prisoners  of 
hope.  Even  to  day  does  he  declare,  that  he  will 
render  to  you  double  to  all  your  prayers,  and  to  all 
your  hopes. 

Do  you  pray  to  be  brought  out  of  prison,  that  3^ou 
may  praise  God's  name  ?  His  Son  is  here  to  bring 
you  out.  Give  him  your  hand.  Go  forth  with  joy 
and  thanksgiving,  leaning  on  the  beloved.  Praise 
him  by  a  thankful  acceptance  of  his  great  salvation, 
and  a  cheerful  compliance  with  the  gracious  terms  of 
it.  Come  now,  renounce  every  sin,  devote  your 
lives  to  his  service,  and  hope  in  his  grace.  If  when 
he  offers  you  his  salvation,  you  will  not  receive  it — 
if  when  he  holds  out  to  you  a  pardon,  you  will  retain 
your  iniquities — if  when  he  has  once  suiftred  for 
your  sins,  you  open  his  wounds  afresh  by  your  im- 
penitence— if  when  his  spirit  draws  you,  you  pull 
away  the  shoulder  and  refuse  to  turn — if  when  pa- 
tience v/aits,  you  harden  your  hearts ;  is  this  to  come 
out  of  prison,  that  you  may  praise  his  name  ?  No : 
it  is  to  embrace  your  chains,  contradict  your  prayers 
and  insult  the  Saviour. 

If  any  of  you  enjoy  the  persuasion,  thatyour  souls 
have  been  brouglit  out  of  prison,  v/alk  at  liberty,  and 
be  no.  more  entangled  widi  the  corruptions  of  the 
world.  Thank  God  for  your  deliverance,  and  honour 
him  by  a  holy  life.  You  then  honour  God's  grace, 
when  under  its  influence  you  live  as  becomes  the 
gospel.  Let  the  love  of  Christ  constrain  you,  for 
he  died  for  you,  that  henceforth  you  should  live  to 
liim ;  pot  to  yourselves. 


4,06  The  Soul  brought  out  of  Prison, 

He  has  delivered  you  from  the  bondage  of  sin, 
that  henceforth  you  should  not  serve  sin,  but  serve 
him  in  newness  of  spirit. 

Give  praise  to  God  for  your  deliverance,  by  in- 
viting others  to  accept  his  salvation.  *'  God  hath 
quickened  us,"  says  the  apostle,"  that  he  might 
shew  the  exceeding  riches  of  his  grace  in  his  kind- 
ness to  us  by  Jesus  Christ."  "  And  for  this  cause 
I  obtained  mercy,  that  in  me  Jesus  Christ  might 
shew  forth  all  long  suffering  for  a  pattern  to  theni 
who  should  afterward  believe  in  him  to  everlasting 
life."  David  prays,  "  Restore  to  me  the  joy  of 
thy  salvation  ;  then  will  I  teach  transgressors  thy 
ways,  and  sinners  shall  be  converted  unto  thee." 

If  while  you  profess  to  be  the  subjects  of  God*s 
grace,  you  by  unholy  lives  strengthen  transgressors 
and  lay  stumbling  blocks  before  the  weak,  you  dis- 
dishonor  the  holy  name,  which  you  ought  to  exalt, 
and  cause  the  way  of  trudi  to  be  evil  spoken  of  a- 
mong  its  enemies. 

Believers,  who  have  been  set  at  liberty  from  their 
prison,  should  thus  glorify  God'3  grace  in  this 
world.  But  in  the  world  to  come,  they  will  display 
its  glory  in  a  more  perfect  manner. 

The  grace  of  God  in  bringing  them  out  of  prison, 
will  in  heaven  be  the  burden  of  their  song.  This 
they  will  sing  in  the  most  exalted  strains.  The 
wonders  of  creation  and  providence  will  often  be 
made  the  delightful  subjects  of  their  praise.  But  when 
the  glory  of  divine  grace  in  the  salvation  of  sinners, 
and  especially  in  their  own  salvation,  becomes  the 
theme,  O,  what  raptures  will  they  feel  ?  They  will 
set  their  harps  on  the  highest  key,  and  strike  the 
liveliest  chords  ;  and  yet  their  praise  will  sink  un- 
der the  majesty  of  the  theme.  When  they  begin 
this  new  song,  Thou  art  worthy^  for  t'lou  hast  re- 
deemed us  by  thy  blood ;  saints  and  angels  all  a- 
round  will  catch  the  sound,  cjid  spread  it  wide  as 


The  Soul  brought  out  of  Prison.         407 

creation.  Every  creature  in  heaven,  and  those  re- 
deemed from  the  earth,  will  feel  the  subject  and 
re-echo  the  song. 

What  remains,  but  that  we  joyfully  accept  the 
overtures  of  God's  mercy.  Live  no  longer  in  pri- 
son, but  come  forth  into  the  liberty,  with  which 
Christ  offers  to  make  you  free.  Are  you  sensible  of 
your  bondage  and  desirous  of  liberty,  hear  the  Re- 
deemer's call ;  "  Come  unto  me,  all  ye  that  labour 
and  are  heavy  laden,  and  I  will  give  you  rest." 


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